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INTRODUCTION  TO 


ERRORS  OF  THOUGHT 


IN 


SCIENCE,    RELIGION    AND    SOCIAL 

LIFE 


AND- 


THEIR  EVIL  INFLUENCE  FROM  PRE-ALPHABETIC  AGES 
TO  THE  PRESENT  DAY 


-WITH 


PARTICULAR  REGARD  TO  THE  QUESTIONS  OF  THE  HOUR 
AND  THE  DANGERS  OF  MODERN  CIVILIZATION 


FOR  SALE  BY 

PAUL  ELDER  AND  COMPANY 

PUBLISHERS 

SAN  FRANCISCO,  CAL. 


ERRORS  OF  THOUGHT 


-IN- 


SCIENCE,  RELIGION  AND  SOCIAL 

LIFE 


-AND- 


THEIR  EVIL  INFLUENCE  FROM  PRE-ALPHABETIC  AGES 
TO  THE  PRESENT  DAY 


-WITH 


PARTICULAR   REGARD  TO   THE    QUESTIONS   OF   THE   HOUR 
AND  THE  DANGERS  OF  MODERN  CIVILIZATION 


By  ST.  GEORGE 

M>        :  : . 


MAR  21  1911 

^        Copyrighted   19)1 
By 
M.  P.  WALTER 


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LIST  OF  IMPORTANT  ERRATA 


Page    4,    lino    12 — For    "knowledge     of     matter"  read  "knowledge  of  nature". 
Page   17,  last  line. — For  "Taurum  Draconem"  etc.  read  "Taurus  Draconem"  etc. 
Page  26,  7th  line  from  foot. — For  "evoked"  read  "evolved". 

Page  71,  3i-d  line  from  foot. — For  "tissue-build-sense"  read  "lissue-building  sense". 
Page  75. — Eg>-ptian  ideogram  is  turned  upside  down. 

Page   106. — Chinese  Ideogram  is  turned   upside  down   and   the   reading  of  the  inscrip- 
tion reversed  thereby. 
Page   110.— Transpose  Chinese  coins  Nos.   73  and  74. 

Page   115. — This  picture  represents  the  Rape  of  Antiope,   according  to  inscription,   and 
has   by   error   been   inserted   instead  of  "The  Rape  of  Helen"  picture,  which 
is  similar  and  will  appear  in  the  following  vol. 
Page  116,  9th  line  from  foot. — For  "Greece  in    civilization"    read    "Grecian    civilization". 
Page  122,  3rd  line  from  foot. — For  "Proousius"  read  "Proousios". 
Page  124,  line  16. — Strike  out  entire  sentence,  part  of  it  having  been  left  out,  and  now 

requiring  too  much  explanalion  for  correction. 
Page  127,   9th  line  from  foot. — For  "prosopopcia"  read  "prosopopeia". 
Pago   139,   Picture   10. — For  "world-madness"  read  "word-madness". 
Page  140,  Picture  35. — For  "on  terms"  read   "in  terms". 

For  "diathetic"  read  "diathecal".  The  adjective  "diathecal"  having  been  misprint- 
ed frequently,  has  spoiled  the  meaning  of  an  important  part  of  the  text.  This  error 
calls  for  a  somewhat  lengthy  explanation  and  a  fuller  definition  of  the  word  "diatheke" 
than  that  given  in  the  text. 

The  word  "diathetic",  which  occurs  more  than  half  a  dozen  times  on  pp.  25,  26, 
S2  and  117,  should  ba  "diathecal",  the  writer  having  taken  the  liberty  of  making  an 
adjective  from  the  noun  "diatheke",  which  is  now  only  used  to  denote  the  character 
of  the  Bible- work,  but  which  was  formerly  applied  to  all  sacred  writings,  in  order  to 
distinguish  them  from  profane  history,  the  distinction  made  being  based  on  the  presump- 
tion that  sacred  history  depicts  FACT  in  general  and  historic  events  in  particular,  al- 
ways In  connection  with  the  causes  active  in  the  world-process,  while  profane  hl.story 
deals  only  with  phaenomenal  occurrences  or  surface-aspects  of  Fact,  and  connects  them 
only  with  theories  or  mere  opinions  of  causation,  the  inner  workings  of  causation  be- 
ing unknown  to  historic  writers. 

The  meaning  of  the  word  "diatheke"  is  of  the  utmost  importance  to  theology  and 
to  civilization.  There  is  no  other  word  of  similar  meaning  to  take  its  place;  on  its  sig- 
nificance theology  must  stand  or  fall.  It  signifies  the  natural  union  between  the 
thinking  faculties  and  the  Living  Powers,  and  it  draws  attention  to  the  necessary  de- 
pendence of  the  Thinking  Ego  upon  the  active  causes  of  life  in  the  process  of  exist- 
ence. 

Any  school  of  thought  which  does  not  realize  this  necessity  based  on  natural 
union,  detaches  itself  from  the  natural  knowing-powers  of  life  and  thereby  divests 
itself  of  the  ability  to  tell  the  Truth,  about  natural  causes  and  life's  requirements. 
If  the  thinking  faculties  of  the  human  mind  ignore  their  dependence  upon  the  powers 
which  determine  the  order  of  life  in  the  process  of  nature,  then  they  readily  fall  into 
the  error  of  assuming  thought  to  be  self-sufficient,  and  in  this  case  the  Thinking 
Ego  imagines  it  can  rule  the  world  succes?!fully  by  dictates  based  upon  so-called  rela- 
tive truths,  manufactured  in  some  process  of  thinking  which  does  not  conform 
to  the  process  of  living.  Self-sufficient  thought  is  the  parent  of  the  shams  which 
constitute  the  intellectuality  by  guesswork  produced. 

If  theology  have  not  a  thorough  understanding  of  the  dependence  of  the  thinking 
consciousness  upon  the  living  consciousness,  then  it  can  be  nothing  more  than  a  ver- 
sion of  sham-intellectuality;  it  can  never  deal  rationally  with  the  powers  of  life  and 
the  forces  which  disturb  them  in  their  course  of  evolution;  it  can  only  guess  at  pri- 
mary causes  and  speculate  about  them,  as  historic  learning  speculates  about  secon- 
dary causes.  It  can  only  form  hypotheses,  theories  and  opinions  regarding  cause  and 
consequence,  right  and  wrong,  good  and  evil,  as  did  the  sophists  of  ancient  Greece  and 
as  do  the  notional  moralists  of  all  ngos.     The   thinkers   who   ignore   the   active   gis't   of 


317538 


living    consciousneiss   can    only    guess    at    Fact;    they    cannot    give     intellectuality     its 
natural  footing  in  sense  or  reason  and  they   cannot   raise   their   heads   to   the   height 
of  Free-agency  character. 

If  theology  cannot  connect  the  thinking  consciousness  with  the  very  causes  of 
life  and  of  evolution,  as  they  are  in  themselves  and  as  the  master-minds  of  antiquity 
conceived  them,  then  it  cannot  furnish  the  public  mind  with  true  lights  of  life,  nor 
can  it  evolve  Free-agency  character.  The  power  to  do  right  depends  on  the  power 
to  know.  If  the  very  workings  of  life  in  the  eternal  chain  of  causation  are  not  know- 
able,  then  man  cannot  be  rational  in  his  determinations  of  right  and  wrong,  of  good 
and  evil.  If  theology  cannot  do  better  than  guess  at  the  causes  of  life,  then  it  can- 
not give  the  God-consciousness  a  firm  footing  in  Fact.  If  tliought  cannot  get  out  of 
its  own  workshop  Into  the  workshop  of  nature,  then  it  cannot  tell  the  truth  about 
nature  nor  about  life's  requirements,  and  in  that  case  no  judgments  of  the  thinking 
mind  can  be  more  than  theories,  hypotheses,  opinions,  conflicting  and  contradictory, 
such  as  have  always  disturbed  the  order  of  life  in  civilization. 

A  story  is  a  "diatheke"  or  "diathecal"  In  character,  in  the  old-time  sense  of  the 
word,  only  when  it  connects  the  workings  of  the  living  self-consciousness  fully 
and  fairly  with  the  workings  of  the  thinking  self-consciousness,  by  ex- 
tending the  living  principles  of  causation,  arising  in  the  former,  into  the  reasoning 
principles  of  the  latter,  making,  so  to  speak,  a  union  or  covenant  between  the  Think- 
ing Ego  of  the  Free-agency  mind,  which  controls  the  affairs  of  civilization,  and  the 
Genius   of   Creation,   who   evolves   human   self-consciousness  in  the  process  of  nature. 

The  old-time  writers  who  introduced  the  word  "diatheke",  professed  a  full  knowl- 
edge of  causation,  and  thereupon  they  built  their  claim  to  ability  of  judging  good 
and  evil  and  of  reasoning  sure-footedly  from   cause   to   consequence. 

For  these  reasons,  the  word  "diatheke"  must  be  understood  to  mean  what  modern 
theologians  would  call  a  covenant  between  t>iinking  man  and  his  living  God.  Tran.slating 
the  word  "diatheke"  by  our  term  "Bible"  does  not  convey  the  meaning  of  the  writers  of 
the  New  Testament  nor  of  any  sacred  writings. 

If  the  theologian  has  not  an  immediate  knowledge,  arising  in  living  conscious- 
ness, of  the  workings  of  the  causes  of  life  in  the  eternal  chain  of  causation,  then 
he  cannot  align  the  workings  of  his  thinking  faculties  to  the  order  of  life,  and  then 
he  cannot  judge  life's  requirements;  and  all  his  talk  of  good  and  evil  is  merely  a 
matter  of  opinion,  arising  in  guess-work.  The  thinker  who  guesses  must  proceed  ten- 
tatively, and  thus  proceeding  he  cannot  claim  to  fairly  represent  the  order 
of  life  and  its  requirements;  he  cannot  claim  to  be  a  Free-agent  of  divinity,  and 
when  he  enters  social  life  as  a  functionary  he  cannot  do  better  than  experiment  in 
the  affairs  of  men,  by  pursuing  irrational  wa/s  and  abusing  the  means  at  his  command. 

The  study  of  profane  history  cannot  evolve  the  Free-agency  power  of  mind,  nor 
can  it  enable  the  Thinking  Ego  to  draw  reasonable  conclusions  from  data  of  expe- 
rience, for  profane  history  does  not  fully  elucidate  the  chain  of  natural  causation. 
Writers  of  profane  history  invariably  substitute  their  own  opinion  of  causes  for  a 
full  knowledge  of  living  causes. 

Sacred  history,  if  it  is  what  It  should  be,  elucidates  the  workings  of  the  Genius 
of  Creation  in  the  eternal  chain  of  causation,  and  thereby  it  furnishes  the  necessary 
lights  for  the  evolution   of  the  self-conscious  Free-agency  power. 

The  study  of  sacred  history,  however,  only  enables  the  thoughtful  mind  to  reason 
from  cause  to  consequence  if  it  resurrects  the  anagogies  of  the  stories — the  living  gist 
of  their  original  meaning.  In  the  continuation  of  this  work  these  anagogies  will  be 
brought  to  light  and  thereby  the  process  of  reasoning  from  cause  to  consequence,  for- 
mulated and  elucidated  by  so-called  sacred  stoiies  which  have  a  "diathecal"  charac- 
ter, may  be  made  clear. 

The  reader  is  asked  to  excuse  the  many  minor  errors  in  print,  the  work  having 
been  done  on  the  outskirts  of  civilization,  without  sufficient  means  at  command.  Be- 
ing only  a  preliminary  sketch,  and  organization,  not  literature,  being  its  object,  insuf- 
ficient attention  has  been  paid  to  details.  Evident  mis-spells  and  faulty  puni  tu.ation,  or 
other  mistikos  wlii<h  do  not  fiffeot  the  meaning,  .ire  not  mentioned  in  the  list  of 
ERRATA 


PROLOGUE 


The    Opinion-making    Business   in    Modern    Civilization 


Opinions  control   tlie  fate    of    modern     civilization;    they    prrxluce 
conditions  of  well-being  and  suffering  in  social  life. 

Opinions  are  the  products  of  more  or  less  uncertain  and  faulty 
judgment  regarding  cause  and  consequence  in  general  and  tlie  require- 
ments of  civilize*!  life  in  particular.  In  as  far  as  they  are  faulty,  in  so 
far  are  they  hurtful;  and  being  hurtful,  they  should  either  be  eliminated 
from  the  control  of  civilized  life  or  they  should  be  corrected.  Civilized 
life  needs  opinions  as  motive  forces  and  not  as  controlling  powers.  The 
friction  of  opinion  is  reciuired  to  awaken  that  living  consciousness  of  truth 
in  the  intellectualized  mind  which  sustains  the  order  of  life  and  should 
control  civilization.  Opinion  may  serve  as  means  to  secure  the  end  of 
right  living;  the  thinking  consciousness  can  and  does  support  the  order 
of  life;  yet  it  is  only  a  means  to  an  end,  it  is  much  like  the  liammer  or 
longs  in  the  hands  of  the  blacksmith,  it  is  only  a  tool  in  the  hands  of 
individual  life  and  of  its  self-conscious  knowing  powers. 

By  adhering  to  the  modern  way  of  thinking,  the  hurtful  influence  of 
faulty  oj)inions  can  neither  be  eliminated  nor  corrected,  for  the 
reason  that  the  modern  mind  does  not  enter  into  the  gist  of 
rature's  activity  and  does  not  look  for  knowledge  regarding 
lh(^  causes  of  life  A\licre  it  can  be  found,  tlmt  is,  in  the  inner  workings 
of  life,  mind  and  self-consciousness.  Modern  thought,  whether  learnedly 
enlightened  or  left  to  home-grown  tendencies,  is  much  given  to  that  men- 
tal one-sidedness  and  superficiaJity  which  produce  opinions  without 
a  thorough  knowledge  of  fact  and  make  them  representative  of  truth, 


virtue  and  justice.  The  leading  thinkers,  both  thpolm^iral 
and  sriontific,  as  well  as  the  ])ublir,  rontie.nt  themselves 
with  takinjj  merely  surface  as|>ects  of  nature's  a'iOtivity  or 
with  relying  on  (houfrht-horn  knowledge,  by  learning  i)ronounced 
authentic;  and  out  of  this  knowledge  or  of  these  surface-aspects 
all  modern  minds  form  their  conceptions  of  the  cause  of  life  and  the  re- 
(piiremenfs  of  humanity  in  either  a  systematically  faulty  or  a  slipshod 
way  of  thinking,  rience,  all  modern  knowledge  of  the  causes  of  life  is 
a  mere  matter  of  oi)inions.  The  theoretically  propagated  fTod-knowl- 
edge  is  thought-and  word-  knowle<lgo!  only,  it  is  not  a  full  and  fair 
knowledge  of  the  cause  of  life,  its'  development  and  evolution;  and  all 
scientifically  propagated  knowledge  of  niatter  is  only  phaenomena-know- 
ledge,  and  not  a  thorough-going  knowledge  of  nature's  inner  activity 
which  produces  the  phaenomena.  The  popular  knowledge  regarding 
cau.ses  of  life  and  social  welfare  is  merely  the  product  of  irrational 
guesswork;  it  is  more  or  less  faulty,  diverse  and  confusing;  it  is  not  !i 
full  and  fair  representation  of  that  which  sustains  the  order  of  life  in 
human  nature.  All  modern  ideas  of  truth,  virtue  and  justice  arc  f  inHi- 
products  of  erring  ways  of  thinking;  not  one  of  them  ministers  fairly 
and  eflficiently  to  the  healthful  growth  of  civilization. 

The  intellectual  leaders  of  modern  civilization,  are  unquestionably 
men  of  good  intentions,  but  they  fail  to  bring  the  public  mind  in  the 
right  way  of  thinking,  and  this  failure,  now  as  ever,  works  disaster  in 
civilization. 

Each  civilized  individual  is  a  free-agent,  and  as  such  it  behooves 
''im  to  guard  acainst  the  causes  which  mislead  the  judginir  faculties  and 
perverts  the  will-power,  not  onlv  in  himself  but  in  the  public  mind.  These 
causes  do  not  live  in  natural  intelliaence,  but  thev  oricinate  in  faulty 
ways  of  thinkiusr  and  are  introduced  into  the  intellectualized  mind  bv 
way  of  a  syst/^maticallv  faultv  education.  Tt  behooves  the  free-agent  to 
seek  the  causes  of  evil  in  social  life  in  those  intellectualized  minds  which 
presume  to  control  the  opinion-makiuc:  business  and,  throutrh  it,  the 
work  of  civilization.  Thus,  the  causes  which  disturb  the  order  of  life 
in  civilization  and  imoose  undue  sufferintr  upon  humanitv,  are  to  be 
fonnd  in  those  persistent  errors  of  thought  which  systematically  faulty 
education  introduces  into  the  public  mind,  and  which  officiate  as  law- 
making: powers. 

Tt  is  the  duty  of  each  individual  to  bring  himself  to  a  point  where 
he  can  form  an  essentially  true  judgment  of  the  requirements  to  social 
welfare,  and  judge  the  value  or  worthlessness  of  those  ready-made  opin- 
ions which  now  functionate  or  oflRciate  as  life-controlling  powers. 

Government  by  opinions,  educationally  prepared  and  legislatively 
fixed,  is  never  a  procedure  in  the  way  of  right  and  reason,  and  it  never 
can  keep  pace  with  the  changeful  requirements  of  social  development 


and  evolution;  it  is  always  a  type  of  the  same  old  mis-government  of 
prejudice  aud  privilege,  time-defy iug,  cluiuge-deuying,  by  the  devilish 
possession  of  erring  tiiought  sustained,  aud  usually  proceeding  through 
calaiuities  to  subversion  of  civic  rights  by  tyranny  and  ending  in  revo- 
lutionary destruction.  The  only  devil  who  ever  harassed  the  life  of 
civilized  mankind  lives  in  those  iutellectualized  minds  which  made  fixed 
opinions  the  foundation  of  judgment  and  the  standard  of  right,  instead 
of  a  thorough  knowledge  of  the  causes  of  life  and  a  well-enlightened  am! 
disciplined  self-consciousness. 

The  good  or  evil  iuHueuce  which  intellectual  development  exerts 
upon  social  development  depends  on  the  way  of  thinking.  If  education 
(rauses  the  public  mind  to  fall  into  the  way  of  forming  and  fixing  opin- 
ions regarding  right  and  wrong,  then  civilization  cannot  long  keep  in 
the  way  of  healthful  development.  Only  the  way  of  thinking  which 
holds  the  attention  of  the  mind  to  the  workings  of  self-consciousness  in 
the  way  of  life  can  cause  intellectual  development  to  keep  pace  with  the 
requirements  of  social  development. 

The  percentage  of  truth  and  ei*ror  in  all  opinions  regarding  right 
and  wrong  must  be  weighed  in  the  scales  of  self-consciousness  by  each 
individual  free-agent. 

Opinions  should  not  be  accepted  as  infallible  or  everlasting  stand- 
ards of  truth,  virtue  and  justice.  When  the  opinion-making  business 
falls  into  the  hands  of  pronounced  thinkers  who,  overvaluing  the  pro- 
ducts of  their  erring  way  of  thinking,  aim  to  regulate  civilized  life  in 
accordance  with  them,  then  the  social  organization  is  brought  under  the 
rule  of  erring  thought. 

To  bring  the  public  mind  to  a  point  where  it  can  distinguish  the 
thoughts  which  have  much  life-sustaining  value  from  the  opinions  which 
have  little  of  such  value  aud,  in  fact,  are  life-disturbing  causes,  is  the 
aim  of  these  pages.  The  public  mind  should  be  brought  to  a  status 
where  it  can  either  eliminate  or  correct  the  rule  of  faulty  opinions;  for 
all  opinions  formed  in  the  modern  way  of  thinking  are  largely  hui-tful 
and  therefore  have  little  or  no  right  to  rule  the  couduct  of  ma,n  in  civiliz- 
ation. 

The  elimiuation  of  faulty  opinions  fiom  the  rule  of  civilized  life 
can  only  be  effected  by  the  efficient  use  of  a  living  criterion  of  certitude. 
Such  a  criterion  does  not  exist  in  the  public  mind,  nor  in  the  minds  of 
the  intellectual  leaders.  It  can  exist  only  in  tlie  minds  which  have  fuU^v 
developed  their  lights  of  self-consciousness  and  evolved  the  power  to  see 
natural  causation  by  these  lights. 

The  lights  of  self-consciousness  are  not  being  evolved  by  either  the 
instructions  dispensed  in  modern  sch(M)]s  oi'  the  enlightennieut  proi)a- 
gated  by  church  endeavors.  All  modern  intellectual  training  leads  into 
the  opinionated  way  of  thiuking.  A  thousand  minds,  intellectually 
trained,  produce  a  thousand  diverse  and  conflicting  opinions  regarding 


Uie  essentials  of  civilized  life.  Each  individual  thinker  comes  to  hold 
his  own  opinions  high  and  holy  and,  as  a  consequence,  aims  to  make 
them  a  determining  power,  to  tlie  end  of  controlling  the  conduct  of  his 
fellow-men.  The  theologians  consider  their  multitudinous  opinions  fully 
representative  of  the  causes  of  life  and  its  requirements.  The  scientists 
liold  their  opinions,  theories  and  hypotheses  to  be  true  exponents  of  laws 
of  nature  and  reliable  guiding- threads  for  the  conduct  of  humanity.  All 
kinds  of  pronounced  thinkers  proceed  as  if  their  opinions  were  just  what 
they  should  be,  and  therefore  entitled  to  rule  civilized  life.  This  undue 
esteem  for  opinions  must  continue  to  exert  an  evil  influence  upon  civi- 
lized life,  going  from  bad  to  worse,  if  no  living  criterion  of  certitude  is 
evolved  in  the  thinking  mind.  The  work  of  evolving  such  a  criterion  of 
certitude  must  begin  by  causing  thought  to  let  go  of  mere  word-know- 
ledge and  by  causing  it  to  take  a  new  hold  of  the  original  knowing-pow- 
ers, vested  in  the  very  consciousness  of  life.  The  thinking  consciousness 
must  be  kept  from  detaching  itself  from  the  living  consciousness  and 
from  proceeding  self-sufficiently  in  opinionated  and  visionary  ways. 

Errors  of  thought  cannot  be  eliminated  if  better  knowledge  of  fact 
is  not  substituted,  and  this  substitution  is  a  time-consuming  process, 
proceeding  step  by  step  toward  the  natural,  original  and  old-time  ways 
of  thinking.  The  elimination  of  error  is  necessarily  a  gradual  procedure 
in  the  way  of  correcting  the  judging  faculties  of  the  mind. 

The  correction  of  life-controlling  opinions  can  be  effected  only  by 
developing  a  thorough  insight  into  the  workings  of  natural  causation,, 
and  by  evolving  a  thorough  knowledge  of  the  causes  of  development  and 
evolution,  active  in  nature,  human  nature  and  civilization.  This  know- 
ledge is  not  obtainable  in  tlie  modern  way  of  thinking;  it  can  only  be 
produced  by  drawing  the  attention  of  thought  away  from  the  leading 
opinions,  theological,  scientific  or  popular,  toward  that  light  of  self- 
consciousness  which  enables  the  mind  to  see  natural  causes  as  they  are 
in  themselves  and  weans  it  from  the  habit  of  looking  at  fact  through  the 
spectacles  of  ready-made  opinions, — opinions  propagated  by  ostenta- 
tious learning  or  otherwise  promulgated  as  truth. 

In  order  to  check  the  development  and  aggressiveness  of  faulty,  di- 
verse and  contradictory  opinions  with  regard  to  the  requirements  of 
civilized  life,  the  youthful  mind  should  be  trained  and  disciplined  in 
school  and  church  to  pursue  that  one  logical  way  of  thinking  which  leads 
to  explicit  knowledge  of  cause  and  consequence  concerning  both  the  one 
way  of  life  and  the  devious  Avays  of  death, — both  the  life-sustaining 
and  the  life-disturbing  causes.  Tliis  one  logical  way  of  thinking  we 
may  assume  for  the  present  purpose,  subject  to  later  production  of  proof, 
to  have  once  been  known  as  the  Tao  and  formulated  by  the  Yh-King 
diagrams  in  ages  preceding  all  present  histoi-ic  knowledge.  The  now 
forgotten  height  and  character  of  ancient  (Hiinese  learning  seem  to  have 
furnished  the  germs  of  all  known  religious  thought;  but  be  that  as  it 
may,  in  order  to  re-enter  the  one  logical  way  of  thinking  we  will  have 


to  consider  the  modern  syllogistic  methods  as  mere  byways  of  thought, 
and  we  will  have  to  make  our  way,  by  the  help  of  the  aphonically  pre- 
pared means  of  antiquity,  to  the  natural,  pre-alphabetic  way  of  think- 
ing which  followed  the  lights  of  living  consciousness  and  which  made 
known  the  now-unknowable  original  causes  of  life  and  of  death,  of  de- 
velopment and  evolution,  as  will  be  proved  in  these  pages  by  the  eluci- 
dation of  the  Yh-Kiug  and  other  pre-alpbabetic  diagrams. 

What  modern  thinkers  know  of  the  causes  of  life,  of  the  natural 
rotation  of  development  and  of  the  rising  and  receding  steps  of  evolution 
is  altogether  iusutlicieut  to  furnish  the  free-agency  mind  with  adequate 
lights  to  guide  the  reasoning  powers  sure-tootedly  along  the  way  of  life. 

The  very  origin  of  life,  its  development  and  envelopment,  its  evolu- 
tion and  involution,  must  be  made  known  to  all  the  world  in  order  to 
make  all  minds  see  fact  by  the  same  lights  of  consciousness,  and  in  order 
to  bring  all  thinkers  into  the  one  truly  logical  Avay  of  thinking.  Only  by 
evolving  a  thorough  knowledge  of  fact  in  the  public  mind  can  the  ten- 
dencies toward  the  formation  of  digressive  and  aggressive  opinions  in 
modern  life  be  checked. 

To  make  the  world-process  and  the  causes  which  build  up  and  de- 
stroy civilized  life  thoroughly  known,  is  the  first  necessary  step  here  at- 
tempted toward  improving  social  conditions. 

The  purpose  of  these  pages  aims  solely  at  the  correction  of  ruling 
opinions,  with  no  idea  of  disparaging  the  good  intentions  or  the  charac- 
ter of  any  erring  thinker,  even  if  his  opinions  be  so  very  faulty  a:s  to 
make  him  an  enemy  to  national  welfare  and  a  traitor  to  the  national 
institutions  which  he  aims  to  control. 

The  opinions  of  pronounced  thinkers  may  be  the  very  reverse  of 
what  they  ought  to  be;  they  may  misrepresent  that  which  is  true,  vir- 
tuous and  just  in  the  way  of  life,  yet  the  man  who  thinks  them  and  who 
aims  to  control  family  and  social  life  in  accordance  with  them  will  not 
be  able  to  do  any  harm  if  the  public  be  properly  enlightened  as  to  facts 
and  the  requirements  of  social  life.  Correct  the  thinking,  reasoning 
and  judging  powers  of  the  people,  and  their  erring  leaders  will  not  be 
able  to  mislead  them,  even  though  these  leaders  may  have  a  monopoly 
of  the  opinion-making  business.  In  view 'of  these  facts,  it  is  idle  to  throw 
stones  at  the  opinion-makers.  No  one  opinion-maker  has  a  right  to  con- 
demn the  character  of  another.  The  erring  thinker  should  not  be  con- 
demned, no  matter  how  loudly  and  delusively  he  may  advertise  his 
faulty  opinions  as  truths,  or  how  unju;^ly  he  nmy  aim  to  control  the 
law-making  and  law-administering  x>ower  for.  self-interest  or  party-in- 
terest. 

The  men  of  pronounced  opinions  may  err,  but  they  err  honestly; 
their  intentions  being  lK>nest,  they  should  not  be  condemned;  they  should 
be  put  in  a  museum  of  curiosities  or  intellectual  monstrosities.  The  fact 
that  the  pronounced  thinkers  fail  to  do  the  right  thing  at  the  right  time 
or  to  advocate  its  being  done,  so  as  to  serve  civilization,  and  the  further 

7 


fact  that  they  establish  a  rule  of  wrong,  causing  social  calamities  and 
suttoriug,  stands  closely  connected  with  the  fact  that  the  people  do  not 
propeiiy  use  their  judging  and  reasoning  powers  to  establish  a  rule  of 
right.  The  sins  of  omission  in  the  people  are  as  much  to  be  condemned 
as  the  sins  of  commission  in  their  leadeis.  If  the  people  fail  to  correct 
tlie  rule  of  opinion  and  select  erring  thinkers  to  represent  them,  they 
must  gracefully  submit  to  the  sulfering  imposed  upon  them. 

Invidious  personalities  are  as  much  to  be  avoided  as  glittering  gen- 
eralities in  dealing  with  errors  of  thought.  The  individual  character 
of  a  pronounced  thinlcer  becomes  perverted,  for  the  reason  that  the  way 
of  thinking,  which  deals  in  glittering  generalities  and  produces  tixed 
opinions,  deranges  the  working  order  of  the  mind.  The  way  of  think- 
ing is  to  be  condemned,  but  the  victim  of  the  way  of  thinking  should 
merely  be  deprived  of  the  opportunity  to  do  harm.  It  is  enough  to  men- 
tion the  fact  and  the  errors  which  misrepresent  it,  so  as  to  give  each 
mind  a' chance  to  form  its  own  judgment  of  good  and  of  evil.  It  is  not 
necessary  to  condemn  the  man  who  deals  in  ready-made  opinions.  No 
man  is  forced  to  patronize  illicit  trade;  the  opinion-tiaker  is  an  illicit 
trader  in  the  intellectualizing  and  civilizing  business. 

When  we  make  ourselves  acquainted  with  the  thoughts  which  con- 
trolled civilization  in  antiquity,  we  will  liud  that  bygone  ages  knew  more 
about  Natural  Causation  and  the  causes  of  development  and  evolution 
than  modern  learning  imagines  to  be  know  able.  Let  us  not  imagine  that 
our  intellectual  ancestry  had  always  been  as  far  removed  from  the  lights 
of  sense  and  reason  as  are  the  thinkers  of  the  middle  ages  from  those 
of  the  present  times.  Let  us  nob  continue  to  misinterpret  the  vestiges 
of  old-time  thought  and  attach  shallow  meanings  to  the  work  of  pro- 
found understanding,  as  modern  thinkers  are  wont  to  do.  Let  us  not 
imagine  that  truth  is  to  be  found  only  in  modern  ideas  or  in  learnedly 
established  opinions.  Let  us  not  imagine  that  all  religious  convictions 
are  the  product  of  old-time  ignorance  and  that  truth,  virtue  and  justice 
are  fully  and  fairly  representable  in  the  modern  way  of  flunking.  Let 
us  learn  how  to  form  full  and  fair  judgments  of  vital  cause  and  conse- 
(juence,  and  let  us  not  mistake  the  scientific  aspects  of  phaenomenal,  con- 
ditional and  outer  phases  of  causation  for  the  inner,  living;  causes  of  cre- 
ative procedures  in  nature.  Let  us  not  flatten  the  intellect  by  substituting 
a  mere  knowledge  of  "how"  for  the  self- consciousness  of  "I'easons  why." 
Let  us  not  rely  on  the  good  intentions  of  leaders  to  do  the  right  thing 
in  education,  legislation  and  administration.  Let  us  make  sure  that  the 
right  thing  is  being  done  at  the  right  time.  The  civilizing  game  is  much 
like  a  game  of  cards;  good  intentions  do  not  nmke  tricks;  it  is  the  doing 
of  th(!  riglit  thing  at  the  right  time  which  does  the  winning.  Tlie  failure 
to  do  the  riglit  thing  at  the  right  time  produces  calamitous  conditions 
in  social  life  and  eventually  destroys  civilization.  The  causes  which 
have  destroyed  the  great  civilizations  of  antiquity  are  now  coming  to 
the  fore  in  our  own  civilization  to  do  the  same  work  of  destruction. 


These  causes  should  be  made  clear  to  all  the  world,  so  that  no  one  may 
uuiuteutioually  sustain  them  when  he  means  to  do  right.  To  make  these 
causes  clear  it  is  necessary  to  elucidate  the  now  unkuowu  original 
causes  which  promote  growth  and  produce  decay.  These  causes  con- 
nect themselves  with  the  work  which  constructs  social  systems  as  well 
as  with  the  work  which  does  the  social  organizing,  the  character  up- 
building or  the  character  perverting.  The  development  of  ability  to  dis- 
tingjliish  between  systematizing  and  organizing  is  a  fundamental  require- 
ment to  the  development  of  the  ability  to  judge  right  and  wrung,  good 
and  evil,  in  civilized  life.  (Systems  are  necessarily  fixed  and  deadly ;  life 
is  organic  and  mobile,  yet  systems  are  needed  to  make  social  life  a 
success. 

When  civilization  prospers,  then  great  wealth  becomes  concentrated 
in  the  hands  of  men  who  program  national  policy.  When  these  men 
are  not  properly  enlightened  as  to  the  requirements  of  civilization  or 
when  they  are  not  properly  disciplined  to  do  the  right  thing  at  the  right 
lime,  then  civilization  moves  onwiu'd  in  the  way  of  disintegration  to 
ultimate  destruction.  To  avert  the  ever-recurring  destruction  of  great, 
prosperous  and  powerful  nations  it  is  necessary  to  organize  the  high- 
minded  people  in  every  land,  for  the  purpose  of  diffusing  true  lights 
throughout  the  mind  and  elevating  public  character.  Any  endeavor  to 
perfect  civilization  should  aim  to  establish  conditions  of  peace  in  the  re- 
lationship of  individual  and  nation;  in  family,  national  and  interna- 
tional life.  When  conditions  of  war  prevail,  war  must  ensue.  Only  the 
rule  of  reason  can  prepare  conditions  of  peace;  opinions  cannot  do  it. 
lleason  must  be  fully  enlightened  as  to  the  very  gist  of  fact,  and  discip- 
lined in  chai'acterful  ways,  in  order  that  it  may  rule  the  special  powers 
of  life  in  healthful  ways,  and  prepare  conditions  of  peace  for  civilized 
life  which  do  not  exist  in  the  lower  order  of  nature. 

Christian  civilization  is  drifting  into  unreasonable  procedures.  The; 
deadly  letter  of  fixed  law  is  being  substituted  everywhere  for  the  rule  of 
living  reason.  Fatal  systems  are  made  to  take  the  place  of  the  organizing 
work  in  civilization.  The  disintegrating  party-spirit  pushes  itself  every- 
where into  control  of  civilized  life.  It  now  behooves  all  high-class  indivi- 
duals who  have  the  welfare  of  fanuly,  national  and  international  life 
lit  heart,  to  organize  themselves  as  a  peace-making  middle-party,  in  be- 
tween the  contending  factions  and  side-pulling  powers;  and  it  behooves 
this  organization  to  avoid  the  carrying  of  good  intentions,  by  hollow  talk 
of  peace,  along  the  usual  way  which  results  in  failure;  it  behooves  it  to 
proceed  in  that  one  way  of  oi'ganization  which  can  prepare  conditions  of 
peace,  and  which  can  convert  the  fatal  relationship  of  animal  life  into  the 
social  relationship  of  civilized  life.  In  order  to  proceed  in  tliis  way, 
the  public  mind  must  be  brought  to  see  the  very  gist  of  fact  by  the  light  of 
individual  self-consciousness,  so  that  ostentatious  opinions  may  not  be 
able  to  delude  the  judging  faculties  and  pervert  the  reasoning  powers. 
The  development  of  true  lights  in  human  consciousness  must  precede  the 
evolution  of  that  free-agency  character    which  can  and  will  determine 


upon  doing  the  liyht  tliiug  at  (lir  right  time  for  human  welfare.  The 
power  to  do  the  right  thing  muss't  be  properly  supported  by  true  lights  of 
eousc-iousness, — by  lights  whieh  truly  represent  the  eauses  of  life  and  of 
tteath  by  means  of  thought  and  language.  That  which  modern  thought 
l.a«  done  toward  representing  those  lights  is  excessively  favdty.  If  we 
had  a  living  criterion  of  certitude  to  judge  the  Avork  of  modern  thought 
we  would  lind  the  J)ar\\inian  idea  of  evolution  contains  but  12y2  per  cent 
truth.  We  would  find  that  there  is  scarcely  a  glimmer  of  truth  in  any 
modern  representation  of  old-time  thought.  We  would  find  that  all  grea  i 
historic  events  in  civilization  are  misrepresented  in  their  actual  connec 
tion  with  the  chain  of  causation;  the  phaenomenal  occurrences  are  never 
connected  with  the  causes  of  their  origin  by  mod(!rn  thought,  and  hence 
the  mind  is  not  brought  to  draw  reasonable  conclusions  from  the  study 
of  historic  events.  We  would  also  find  that  the  work  of  pre-alphabetic 
thought  never  failed  to  connect  phaenomenal  occurrences  Avith  the  chain 
of  natural  causation,  and  Ave  Avould  further  find  that  the  percentage  of 
truth  in  the  pre-alphabetic  representations  of  fact  far  exceeded  that  in 
any  product  of  modern  thought. 

Any  organization  of  high-minded  people  aiming  to  sustain  the  Avel- 
fare  of  Christian  civilization  should  proceed  through  the  provinces  of 
ai-chaeology  and  philology  to  return  to  that  natural  Avay  of  thinking 
which  evolved  the  human  civilizing  instinct  in  past  ages,  and  which  gave 
character  to  the  free-agency  doing-poA\'er  at  the  past  height  of  intellec 
tual  and  social  development. 

Now  is  the  time  for  Youug  America  to  organize  a  peace-party,  free 
from  dominance  of  opinion  and  factional  spirit,  for  the  purpose  of  dif- 
fusing light  and  establishing  right  in  civilized  life.  No  such  organization 
can  succeed  Avhile  holloAV  talk  moulds  public  opinion  and  converts  intel- 
lectual shams  into  standards  of  light  and  right.  Truth-telling  alone  ca?i 
make  for  right-doing  and  improA'e  the  conditions  of  civilized  life.  Any 
organization  aiming  to  improve  social  conditions  must  begin  its  Avork  by 
that  kind  of  truth-telling  Avhich  taken  the  eA'il  influence  out  of  one-sided 
•"1(1  contradictory  opinions  and  leaves  room  for  the  natural  groAvth  of 
the  free-agency  character.  Civilization  cannot  be  improved  Avithout  im- 
proving the  individual  knoAviug-and  doing-power,  nor  Avithout  elevating 
the  individual  charactei*.  The  success  of  a  non-partisan,  peace-party  or- 
ganization depends  on  its  ability  to  correct  the  opinion-making  business 
l)y  truth-telling,  and  its  further  ability  to  secure  Avays  and  means  for  the 
evolution  of  free-agency  character. 

These  pages  and  the  succeeding  AVork  are  a  prelude  to  the  forming 
of  such  an  organization. 


10 


Fi«.    I. 
An  Assyrian  design  of  seven  (planetary)    GeiiU,   representing  the  stages 
of  intellectuality  which  language  has  evolv«'d    out    of    the   priniitlvo     mind 
and  wliidi  characterize  the  evolution  of  tlie  Free-agency  mind. 

LANGUAGE  IS  THK  CIVILIZING  POWKR  which  elevates  the  human  character 
above  that  of  the  animal,  by  coiivertiuj;  the  I'niula mental  intelligence  of  the  primitive 
mind  into  superstructural  intellectuality,  thereby  giving  Free-agency  character  and 
form  to  the  civilized  mind.  ;        \  ] 

The  design,  expressive  of  the  above  idea,  is  from  the  Sacerdotal  Art  of  ancient 
Assyria,  and  is  known  as  the  "Seven  Planets,"  in  the  relief  from  Maltaija. 

The  idea  of  planets  in  Sacerdotal  Art  serves  to  denote  that  mobile  Ideality,  which 
sustiiins  the  Order  of  civilized  life,  in  distinction  to  those  "Fixed  Star-ideas"  which 
serve  to  build  up  stationary  systems  of  law  and  order  in  civilization. 

The  figures  in  procession  stand  upon  mythical  auimals,  to  indicate  that  human 
consciousness  is  a  superstructure  over  animal  consciousness.  The  mythical  animals 
represent  the  animal  iutelligeuee  of  primitive  man  as  having  metamorphosed  under 
the  influence  of  thought;  and  language,  but  still  serving  to  support  the  humau  intellect. 
This  design  has  been  called  "the  seven  days  of  the  week."  Antiquity  usually  named 
the  days  of  the  week  with  a  view  of  indicating  the  seven  character-steps  in  intellectual 
evolution. 

Full  explanation  of  complicated  works  of  Ancient  Art,  like  the  above  and  others 
which  follow,  can  only  be  given  after  the  rules  of  Sacerdotal  Art  and  the  once  recog- 
nized  Laws  of  both   aphonic   and   phonetic  Language  are  made  clear. 


'I'HE  Influence  of  LANCJUAtiE  upon  Consciousness  and  upon  Civiliza- 
tion.   The  Pri<>Alpii.u$i:tic  Evolution  of  Conscious- 
ness AND  the  (JlVILI/ING   INSTINCT 


Literary  ambition  is  not  the  purpose  of  this  effort,  nor  is  the  writing 
of  instructive  essays  its  aim.  The  pui-pose  wiiich  underlies  tlie  penning 
of  these  pages  extends  itself  into  an  (uideavor  reaching  beyond  litera- 
ture, or  other  theoretical  woi-k,  into  the  practical  application  of  Thought 
and  Language  as  life-controlling  powers  in  civilization. 

This  effort  aims  at  the  correction  of  those  Evils  which  erring 
thought,  perpetuating  itself  through  ages  in  alphabetically  perverted 
ways  of  Judging  and  reasouing,  has  imposed  upon  modern  civilization. 
The  introduction  of  novelties  in  the  Way  of  Truth  is  not  part  of  this 


IX 


purpose,  nor  is  the  reiteration  of  any  now  recognized  ideal  fixtures  of 
eitlier  Truth  or  Error,  with  regard  to  the  requirements  of  civilized  life, 
in  line  with  this  aim. 

The  arguments  to  be  advanced  will  be  framed  with  intent  only  to 
unearth  that  p  re-alphabetic  way  of  thinking,  which,  because  of 
its  natural  simplicity  and  adherence  to  the  powers  of  life, 
can  readily  lay  a  fitting  foundation  for  superstructural  ideality, 
even  if  it  cannot  itself  provide  good  and  sufficient  Lights  for  the  guid- 
ance of  the  Free-agency  will. 

The  resurrection  of  pre-alphabetic  consciousness  may  help  to  re- 
pair the  faulty  foundation  of  knowledge  which  supports  the  evil-working 
errors  of  thought  in  modern  civilizations,  as  it  did  in  those  of  the  past. 
There  is  no  intention  in  this  effort  to  introduce  any  fixedideas 
of  Truth,  Virtue  and  Justice  into  the  intellectual  atmosphere  by  way  of 
instruction. 

All  thought-born  and  word-vested  Knowledge  of  Cause  and  Conse- 
quence in  the  AVay  of  Life  is  faulty,  and  very  faulty  if  alphabetical 
means  alone  have  generated  it. 

Instructive  essays,  as  a  rule,  are  inspired  by  ambitious  folly,  with 
intent  to  impart  knowledge,  and  with  the  but  too  frequent  result  of  per- 
verting the  natural  consciousness  of  Fact.  The  aim  to  instruct  the  mind 
with  regard  to  Truth  or  Error,  Kight  or  Wrong,  Good  or  Evil,  usually 
proceeds  by  propounding  ready-made  opinions,  more  or  less  tinged  with 
error.  Whether  these  opinions  be  theoretical  novelties  in  the  way  of 
learning,  or  reiterations,  they  are  unhealthy  fixtures  of  Thought,  which 
obstruct  its  procedure  along  the  changeful  Way  of  Life,  and  prevent  it 
from  fairly  ministering  to  Life's  changeful  requirements. 

Keady-made  opinions  and  fixed  ideas  may  be  true  with  regard  to 
phaenomena  and  to  outer  requiremeut«  of  Life;  but  they  are  never  true 
to  inner  causation  nor  to  the  causes  of  organic  development  and  evolu- 
tion. They  may  be  relative  truths,  but  they  are  not  Vital  Truths;  they 
are  not  true  to  the  Order  of  life.  They  may  be  "Fixed  Star-ideas",  but 
they  are  not  intellectual  Lights  which  have  powers  to  rationally  evolve 
the  Consciousness  of  Life  and  the  Free-agency  Genius  of  Kight-doing  in 
the  Civilized  Mind. 

The  Truth  which  sustain.s  the  Order  of  Civilized  Life  is  not  a  mere 
matter  of  thinking  consciousness  and  word-vested  ideas,  but  is  a  matter 
of  "Living  Consciousness",  whidi  word-vested  ideas  never  fully  and 
fairly  represent. 

Opinions  are  a  poor  substitute  for  a  gisty  knowledge  of  Natural 
Causation.  Relative  truths  are  delusive  makeshifts  of  thouglit.  There 
are  various  kinds  of  truth; — there  are  truths,  Truth  and  TRUTH. 
Being  true  to  creative  principles  is  a  very  different  thing  from  being 
true  to  thought-established  systems.  Being  true  to  conventional  opin-  . 
ions,  by  alphabetical  use  of  language  established,  is  far  from  being  true 
to  Living  Consciousness  and  Self -Consciousness.    The  mind,  which  does 

12 


not  of  its  own  Living  Consrionsness  and  Self-consciousnpss  know  the 
Reason  of  Living  in  Natural  Causation,  forms  opinions  or  fixed,  word- 
v-ested  ideas  regarding;  Kiglit  and  ^A'rong,  Good  and  Evil ;  these  opinions 
may  look  like  Truth,  but  in  reality  they  are  only  products  of  irrational 
guesswork,  they  are  what  antiquity  depicted  as  "flxed  star-ideas,"  and 
in  Grecian  myth  they  appear  personified  as  the  children  of  Niobe. 

If  we  want  to  know  the  Truth  we  must  bring  ourselves  to  realize 
that  all  word-vested  ideas,  which  pretend  to  repi-esent  the  Keason  of 
Living  and  Dying,  of  well-being  and  suffering,  are  more  or  less  distant 
approximations  to  the  Gist  of  Fact;  that  all  new-fangled  ideas  of  Good 
and  Evil  are  products  of  more  or  less  irrational  guess-work;  we  must 
discontinue  to  accept  anybody's  opinion  or  any  advertised  theories  as 
fully  true  to  Fact;  we  must  learn  to  refer  our  thinking  poAvers  to  our 
own  Living  Consciousness  and  Self-consciousness;  we  must  learn  to 
exercise  our  own  discerning  powers  of  Common  Sense  and  Native 
Treason;  we  must  learn  to  evolve  our  OAvn  consciousness  of  Natural 
Causation  by  our  own  way  of  thinking. 

The  now  unknown  mentality  of  pre-alphabetic  ages  had  been  evolved 
in  natural  ways  out  of  Living  Consciousness  by  thought  and  language. 
Pre-alphabetic  thought  had  done  its  work  Avell.  It  had  evolved  the  human 
knowing-power  out  of  the  elementary  animal  consciousness  of  primitive 
man.  It  had  evolved  the  civilizing  instinct  which  still  caTTie."; 
us  along  the  way  of  civilized  life,  notwithstanding  the  misleading  ten- 
dencies of  erring  thought,  which  delude  human  j\idgment  and  perA'ert 
the  reasoning  powers. 

The  work  of  pre-alphabetic  thought  and  language  had  not  only  de- 
veloped the  foundation  of  the  human  knowing-power,  but,  following  the 
way  of  nature,  it  had  paved  the  Avay  to  the  Free-agency  character-evolu- 
tion in  the  human  mind.  If  had  produced  many  now  forgotten  p  i  c  - 
t  n  r  e  s  of  L  i  V  i  n  g  Truth*  which  had  life-sustaining  powers,  and  the 
resxirrection  of  which  might  still  serve  to  elucidate  the  inner  workings 
of  our  nature,  and  to  throw  true  and  valuable  lights  upon  the  highway  of 
rivilized  life  and  its  requirements. 

The  ways  and  means  by  which  pre-alphabetic  thought  and  language 
(lid  their  good  work  should  not  have  passed  out  of  the  records  of  know- 
ledge, nor  out  of  the  consciousness  of  the  people. 


.\PCorciiiij?  to  the  grreat   maiority  of  mythosrraphers.  the  alphabetioal  development 
of  lanRtiasre  begins,  or  comes  to  the  fore.  ;it  that  stajre  of  mental  development  which 
is  called  the  "Golden  .\Re."  or  "Paradise  romplete."   (See  the  story   of   Samma-Rl   bo- 
low.)      The    art    of    pictiire-writinjr    preceded   the    alphabetical    development.      The    lot 
ters  of  the  alphabets  are  descendants  of  pictographic   character-signs. 


*  Capital  letters  are  sometimes  used  in  these  pages  as  initials  to  words  in  other  than 
customary  ways,  to  denote  that  the  word  is  intended  to  reach  beyond  the  limits  of 
dictionary  meaning  into  old-time  significance. 

13 


Evil-working  Errors  of  Thbught  cannot  be  correctkd  by  merely 

drawing  attention  to  thkm,  but  only  by  correcting  the 

Erring  Ways  of  Thinkinc;  in  which  they  originated 


Word-vpsted  Errors  of  Thouffht,  comiu}';  into  control  of  civilized 
Ijifo  and  its  institntions,  by  Avay  of  odncation  and  legislation,  were  once 
recognized  as  original  canses  of  evil  and  human  suffering;  and  they  should 
still  be  so  recognized.  There  is  some  difficulty  in  so  recognizing  these 
Errors.  Man  is  a  creature  of  habit.  Re  follows  fime-trodden  paths.  He 
is  inclined  to  think  in  the  ways  of  his  immediate  ancesti*y,  and  to  accept 
as  Truth  the  hand-me-downs  of  diverse  and  conflicting  opinions.  He 
I'Sually  judges  fact  by  means  of  the  opinions  which  he  accepts  as  Truths, 
and  he  is  inclined  to  condemn  all  dissenting  opinions  as  Errors. 

The  subject  of  Truth  in  the  ways  of  education  and  legislation  is 
Largely,  if  not  entirely,  a  matter  of  conflicting  opinion.  Science  and  theo- 
logy differ  in  regard  to  educational  requirements,  as  much  as  the  various 
classes  of  society  differ  in  opinion  with  regard  to  the  legislative  require- 
ments for  the  control  of  human  conduct.  The  diversity  of  fixed  opinions 
regarding  the  "Right  or  Wrong  in  human  conduct  is  an  evidence  of  Error 
in  the  way  of  thinking. 

How  to  correct  the  errinsr  wavs  of  thought  and  eliminate  the  undue 
difference  and  consequent  conflict  of  opinions  with  regard  to  Good  and 
Evil,  is  the  problem  before  us,  which  cannot  be  solved  bv  the  use  of  dic- 
tionary terms,  or  academic  rhetoric.  Could  it  be  so  solved,  it  would  be 
no  longer  a  problem. 

All  modern  thinkers  are  ever  trying  to  correct  each  others'  opinions; 
yet  the  diversities  of  faulty  opinions  multiply  in  the  public  mind,  and 
among  the  leading  thinkers,  causing  factional  strife  and  inimical,  disin- 
tegrating counter-action  among  the  constituents  of  the  social  organiza- 
tion. 

Modern  Catholicity  has  issued  a  syllabus  err  or  urn  for  the 
purpose  of  drawing  the  attention  of  thinking  minds  to  the  baneful  errors 
which  originate  in  faulty  ways  of  thinking;  but  the  syllabus  has  not 
eliminated  the  word-vested  Errors  from  the  public  mind. 

Each  thinker  naturally  holds  to  his  own  opinions,  for  they  are  a 
grow^th  in  his  mind,  be  they  poisonous  weeds,  or  blossoms  productive  of 
delectable  fruits.  When  we  will  enter  more  deeply  into  the  analysis  of 
the  subject,  it  will  l>ecome  evident  that  no  wordy  battle  of  opinions  can 
unify  judgment  with  regard  to  the  requirements  of  civilized  life,  or  with 
regard  to  TJight  or  Wrong,  Good  or  Evil;  it  will  become  evident  that  the 
unification  of  opinion  and  the  elimination  of  Errors  in  their  undue  diver- 
sity require  the  correction  of  the  erring  ways  of  thinking  and  of  speaking 

14 


which  produre  them.  Tt  seems  fair  to  presume  that  the  proiier  use  of 
thought  and  language  should  so  fully  and  fairly  elucidate  the  Order  of 
Life  as  to  minimize  or  eliminate  undue  differences  of  opinion  Avith  regard 
to  Good  and  Evil;  and  that  it  should  also  equip  the  thoughtful  mind 
with  some  eificient  means  of  estimating  and  verifying  the  merits  and  de- 
merits of  diverging  opinions,  or  of  so-called  Knowledge  regarding  Life's 
I'equirements;  however,  the  growing  diversity  of  conflicting  opinions  in- 
dicates that  no  Way  of  thinlving  and  of  using  language  to  so  elucidate 
Pact  or  verify  merit  in  opinions  is  known  to  modern  learning.  Tf  such  a 
Way  exists,  and  if  the  modern  mind  con  be  made  to  travel  along  it,  then 
Thought  would  have  to  be  led  out  of  the  confines  of  modern  learning. 

"Tt  is  written,"  that  is,  it  was  once  commonlv  recognized  as  an  estab- 
lished fact,  that  a  certain  natural  and  proper  use  of  Thought  and  Lan- 
t'uage  has  elevated  human  nature  above  its  animal  foundation^,and  that 
the  alphabetical  abandonment  of  its  use  has  caused  the  confusion  of  word- 
vested  ideas  which  disturb  the  Order  of  Life  in  civilization  If  this  be 
true,  then  the  re-introduction  of  that  natural  use  of  language  may  per- 
haps serve  to  clarify  consciousness,  and  to  bring  about  a  general  recog- 
nition of  the  baneful  Errors  of  Thought  which  will  lead  to  their  elimina- 
tion from  methods  of  education  and  legislation,  or  which  will  otherwise 
moderate  their  evil  influence  upon  civilized  life. 

Not  in  the  sj/Uahiift  errnrnm.  nor  in  any  other  possible  enumeration 
( f  Errors  of  Thought,  but  in  the  restitution  of  the  Right  Way  of 
thinking  and  of  u  s  i  n  g  1  a.  n  gu  a  g  e,  lies  the  deliverance  of  civili- 
zation from  the  evils  which  Errors  of  Thought  impose  upon  it. 


The  lost  connection  of  the  Thinking  roNSCioiiSNESs  with  the  Livino 

Consciousness  of  N.vtttr.m,  rATTS.\TiON  and  the 

Means  to  its  Restoration 


In  order  to  restore  the  natural,  pre-alphabetic  way  of  thinking  to  its 
original  virtues  as  a  developer  of  the  "Knowing-powers"  and  an  evolver 
of  the  Free-agency  "Doing-powers",  we  should  aim  to  connect  our  present 
ideal  word-vested  knowledge  with  the  immediate  Living  Consciousness 
in  the  fundamental  workings  of  the  mind,  and  we  should  fall  back  upon 
old-time  ways  and  means,  by  which  ancient  Art  and  so-called  sacred 
writings  dealt  with  the  once  existing  consciousness  of  Natural  Causation 
as  it  is  in  itself,  and  in  the  World-process. 

To  do  this  successfully,  we  will  have  to  make  use  of  many  words, 
phrases  and  figures  of  speech  which  have  dropped  out  of  modern  language, 
or  which  are  not  defined  in  modern  dictionaries  in  the  original  sense  to 
which  we  here  restore  them.  We  will  also  have  to  make  use  of  many 
vestiges  of  ancient  Art,  the  purpose,  use  and  meaning  of  which  are  now 
forgotten,  but  which  at  one  time  served,  in  connection  -with  language,  to 

IB 


elucidate  the  new  unknown  Gist  of  I<"'act — the  inner  workings  of  Natural 
Causation — the  organizing  I'owors  of  Life 

In  attempting  to  elucidate  the  original  meanings  of  the  vestiges  of 
ancient  and  pre-historic  consciousness,  we  will  have  to  entirely  abandon 
tlie  modern  Avay  of  thinking;  for  this  way  leads  to  the  now  existing 
St  a  t  c  s  of  consciousness,  and  to  the  modernized  knowledge  and  mis- 
conceptions of  old-time  religious  thought,  of  the  so-called  sacred  writings 
and  archaeological  vestiges;  and  it  does  not  lead  to  the  right  kind  of 
nature-knowledge,  nor  to  the  resurrection  of  the  original  meanings  of 
those  works  of  ancient  Art  wliich  once  served  to  elucidate  tlie  inner  work- 
ings of  Nature.     It  does  not  regenerate  nor  even  bring  us  in  touch  with 


Fig.    2. 

"Plipromena,"  the  counter-tentlen- 
cles  anil  proooilures  of  life  and  death 
in  the  Inner  Avurkings  of  nature  and 
human  nature,  are  usuaUy  repi-pscnted 
by    double-headed    mythical    aninial.s. 


^^.■■i 

,=^ 

^^^^^^BUk 

Ss 

1 

"viammmt 

i 

WL 

^Wi            1 

^^J 

2 

1 

^^ 

M\i\i\minmmt 

CAPITALS  OF  THE  I'lLLAUS  OF  CHEHEL  MINAR  (the  palace  of  the  forty 
pillars,  on  the  Takht,  or  great  Platform  of  Aneient  Persepolls)  are  representative  of 
the  old-time  idea  of  counter-procedures. 

The  COUNTER-PROCEDURES  in  the  inner  workings  of  Nature,  Life,  Mind  and 
Thought  are  almost  ignored  by  modern  learning,  yet  they  are  Fundamental  Features 
of  Causation  which  must  enter  into  all  branches  of  Fact-Knowing,  and  which  were 
among  the  foremost  and  uppermost  subjects  in  the  old-time  endeavors  of  Right-think- 
ing and   Right-speaking  throughout  auti(iuity. 

The  double-headed  animal  design,  here  as  usual,  represents  two  kinds  of  innate 
counter-tendencies  of  life,  mind  and  thought,  active  in  the  counter-procedures  of  nat- 
ure. 

The  lower  design  represents  those  counter-tendencies  in  Nature  and  Living  Con- 
sciousness by  the  double-headed  rump  of  a  horse:  the  upper  capital  represents  the 
counter-tendencies  in  conceptive  consciousness  and  in  "single-acting  thought"  by 
a  double-headed  unicorn.     The  subject  of  single-acting  thought  is  explained  In  some  fol- 


16 


the  old-time  and  noAv  fovfjcjtteii  Tyj^'s  of  Consciousness,  which  produced 
the  so-called  sacred  writinjjs  or  vesti«;es,  actually  or  presumably  repre- 
sentative of  the  lost  knowledge  of  nature's  inner  activity. 

Modern  learning  does  not  nlace  the  existinjj  vestijres  of  pre-historic 
thought  into  their  own  oriorinal  lisrht  of  consciousness,  but  it  tries  to  ex- 
plain their  original  meanincs  in  its  own  Avav  of  thinking,  and  by  substi- 
tntincr  modern  ideas  for  old-time  consciousness. 

The  modern  knowledjre  of  nature  is  onlv  phaenomena-knowledge. 
while  the  pre-historic  knowledjre  of  nature  was  knowledge  of  Natural 
Hansation  as  it  is  in  itself. 

It  added  a  knowledge  of  nhrrnmrna  to  that  of  phaenomena. 
that  is,  it  connected  the  procedures  of  iiu perceptible  causes  with  the  per- 
ceptible effects.  Tt  was  a  knowledire  of  nature  as  a  Proces.s.  iucludinsr 
both  the  inner  and  outer  workinp-s  of  Tausation.  and  it  was  not  a  mere 
nratinfr  of  metaphvsicallv-delufled  minds  about  Oriffinal  Pauses  and  Sec- 
ondarr  rausation.  but  it  avms  n  rationnl  Kuowledfi-e  of  rausntion.  Tt 
connected  the  workings  of  both  tlie  innor  motivitv  of  life  and  the  outer 
.nctivitv  of  the  senses  with  the  solf-mnscious  workings  of  the  livinT  mind. 
'Tt  hold  Thoufrht  to  both  thf>  nmductive  nnd  the  creative  nrocedures  in 
the  Process  of  Vnture.  li  dis+ino-in'tsTied  between  the  procedures  of  Life 
and  the  procedures  of  Death,  nnrl  it  mnde  an  aunlvsis  of  self-conscions- 
ness  the  foundation  of  this  distinction.  Tt  reco<Tnized  a  self-conscions  Gen- 
ius predominantly  active  jis  nn  Orjrnni/in<>-  Power  in  the  procedures  of 
Life,  and  not  so  active  in  the  nrocerlures  of  Death.  Tt  depicted  the  pro- 
cedures of  Life  as  STEPS  of  n  rentr.il  OrsranizinT  Power  into  the  heitrht 
c.f  ori^anic  evolution,  and  into  the  rlentli  of  seed-formation;  and  it  de- 
nicted  the  procedures  of  Death  as  STEPS  of  counter-active  forces  not 
controlled  bv  anv  rentral  Power.  Tt  thus  distiufuished  between  prin- 
ciples of  Life  and  principles  of  Death,  the  former  beinc:  controlled  bv  a 
r'entral  Self-conscious  Power,  and  the  Intter  not  beinir  so  controlled ;  and 
it  made  the  id<'a  of  PPTNCTPLE  the  uniding-thread  of  analytic  thought, 
fo  which  it  adjusted  its  use  of  lanffuaire. 

Inwin"-  fhnntprs.  Sintrle-notiirr  thought  iisiinUv  dpvifitps  from  tho  oonntor-nrofpiliirpo 
ill  X'ltiirp.  but  not  nhv.ivs.  nor  floos  tlip  unicorn  ntwnvs  spi-vp  to  rpnrp«pnt  it  .ts  «o  ffv- 
rintine.  or  rs  ,nn  imnatiirai  nroppdnrp  of  tbon-'Iit.  Itnt  somotimps  it  rporpspnts  ttip 
no'v  nnUnown  flmrnctpr  of  "Uvriolo^ionl"  tlionclit  tis  it  spoinin^ly  (1on«  in  this  casp, 
nnri  .i«  it  artnnllv  dops  in   tlip  Tninprini  rrp--t  of  .Tiinon.    plspwliprp   shown. 

Thp  tAvo  dpsii'ns.  nspd  for  canitiils  in  (•ohinins.  dppift  both  thp  nntiirp  of  thp  char- 
ac-tpr-pvolvins  nnd  thp  mpans-dpvpionintr  propodnrcs  of  thousrlit.  as  siistainincr  thp  sii- 
pprstruptnrp   of   intpllpotiializpd    and    oivilizpd    lifp. 

Tt  is  this  pountpr-notivity  in  Natural  Pansation.  pxtpudinc  itsplf  into  thp  workinirs 
of  mind  and  tlioucht.  whiph  thp  .\npipnt  Cliinpsp  oaUpd  Yancr  and  Yin  and  T^ao  and 
T7,n.  .and  whioh  thp  Hpraljjpitpan  sphool  of  anoiont  Orpppp  paUpd  r>T.\PHKROMEN.\ 
and  SYArPHEROArKX.\  and  .\NOr)OS  and  K.VTHODOS.  thp  unward  procpdiirps  from 
spihI  into  orcauic  dpvelopuiput.  and  thpir  POTUit<>ni:i'"t.  tlip  downward  nrocpdnr(>s  from  or- 
ganic dpvplopmpnt  into  sppd  devplopmpnt:  all  in  thp  way  of  IJfo:  to  lip  pxnlaiupd 
morp  fully  prpspntly.  Deyplopmpnt  and  and  pyolution  of  spppial  fapultips  of  lifp  and 
pharaotpr-powpi's.  and  puyplopnipiit  and  involution  of  thpsp  faeultips  and  powprs.  arp 
pvidpuces  of  thp  pountpr-procpdurps  in  the  way  whiPh  thp  Orpatiyp  Gpiiius  of  Causa- 
tion in  the  Process  of  Nature  pursues,  and  as  a  result  of  which,  the  Esrs  now  pro- 
duces the  Chicken,  and  thp  Chicken  produces  the  Rersi.  Sep  pxplanation  of  the  old 
dictum  TAURDM  DUACONKM  GENUIT  ET  DRACO  TAURUM  further  on  In  this 
chapter. 

17 


Upou  these  Hues  of  pre-historic  knowledge,  all  (he  sacred  writings 
of  antiquity  were  constructed,  and  being  so  constructed,  tliej  differed 
from  tlie  products  of  historic  thought.  In  the  prehistoric  learning  of 
China,  known  as  I'u-hsi  or  Original  Tao-isui,  those  lines  of  learning  Avei-e 
condensed  into  something  like  algebraic  formulas  pictographically  repre- 
sented, and  in  later  ages  tliey  received  much  verbal  elucidation  for  the 
])urpose  of  facilitating  their  practical  application.  The  procedures  of 
Life  were  known  as  Lao  and  Tzu  in  the,Tao;  and  the  counter-forces  of 
nature,  not  controlled  by  active  self-consciousness,  were  known  as  Yang 
and  Yin.  In  the  historic  records  of  the  intellectual  development  of  oui" 
race,  from  Herakleitos  to  the  first  centuries  of  the  Ohristian  Ei-a,  tlie  i)ro- . 
cedures  of  Life  and  of  Death  were  known  as  "Anodos"  and  "Kathodos," 
and  the  counter-forces  of  nature  as  "Diapheromena"  and  "Symphero- 
mena." 

In  modern  languages  there  are  no  words  which  have  the  precise 
meanings  of  these  old-time  designations.  We  will  have  to  approximate 
these  meanings  by  somewhat  lengthv  explanations  later;  they  Avill  event- 
ually furnish  us  with  something  like  radicals  and  cardinals  of  language, 
whereby  to  connect  the  outer  workings  of  consciousness  and  of  discursive 
thought  with  the  inner  workings  of  self-consciou.sncss.  It  is  onlv  bv 
effectually  makinsr  this  connection  that  we  can  arrive  at  the  POINT 
from  which  the  thoughtful  mind  can  fairly  estimate  the  merits  or  de- 
merits of  relative  truths  and  opinions.  li  is  only  by  bringing  the  lighl 
of  self-consciousness  into  the  workings  of  discursive  thought  that  we  can 
get  a  more  thorough  insight  into  Fact  than  modern  learning  furnishes, 
and  that  we  can  come  to  form  g  i  s  ty  judgments  with -regard  to  Living 
Truth.  The  consciousness  which  was  nictographically  developed  and 
which  was  embodied  in  woids  denoting  principles,  methods,  means  and 
aims  of  procedure  in  the  old-time  and  now  abandoned  way  of  thinking, 
stood  connected  with  both  Hie  consciousness  of  feelings  ami  with  indi 
\idual  self-consciousness;  and  these  connections  we  miist  re-establish  hy 
similar  words  and  .similar  ways  of  thinking  in  order  to  obt.ain  a  more 
thorough  knowledge  of  Natural  Tausntion  than  opinions  now  furnish 
us.  All  knowledge  of  the  inner  workings  of  natuie  must  ever  be  evolved 
out  of  the  fundamental  consciou.sne,ss  of  feelings,  and  out  of  the  indi- 
A'idnal  self-consciousnes.^  in  Avliich  the  Principles  of  Life  and  Death  are 
active. 


I'RK-.VI,PHABETIC     NATURE-KxOWLEnfiF,.     .VLIGXINT,      ITSEI.F     TO     NATUU.VL 

CAUs.rnox,' nio  not  deal  ix  (Jexekauties  and  Pauticu- 

LAniTIES,   OR   OTIIEIt    OXI.Y   RELATIVELY   TRUE 
MAKESHIFTS  OF  THOUGHT. 


The  full  and  fair  explanation  of  any  old-time  product  of  thought  can 
only  be  accomplished  if  the  consciousness  which  produced  it  be  resur- 
rected, and  restored  to  its  former  activity  in  the  modern  mind.  And  such 
resurrection  is  possible  only,  if  thought  returns  to  its  original  way  of 

18 


judging  facts,  and  of  reasoning  from  cause    to  consequence  by  employing 
the  original  or  corresponding  methods  of  language. 

The  pre-alphabetic  and  prehistoric  methods  of  employing  language 
for  the  purpose  of  representing  the  consciousness  of  Natural  Causation 
differed  widely  from  the  modern  ways  and  means  of  speaking  which  en- 
lightened thought  now  employs. 

The  prehistoric  mind  used  language  "after  the  manner  of  nature,"^ 
it  made  its  immediate  and  living  consciousness  of  cause  and  consequence 
<he  foundation  of  its  Logic  of  Spoken  Thought;  it  aligned  its  procedures 


"After  the  manner  of  nature,"  Is  an  old-time  phrase,  which  means  to  thinlc  or 
speak  in  accordance  with  both  the  Fnnflameiital  Principles  of  Creative  Activity  and 
the  Constitnent  Factors  of  Causation,  arising  in  Li  vine  Consciousness,  and  not  merely 
in  accordance  with  the  thought-made  rules  and  regulations,  which  are  embraced  in 
svstems  of  logic  and  rhetoric.  The  prompt'ngs  of  T.,iving  Consciousness  make  the 
Reason  of  Living  and  Well-l)eing  the  guiding-thrend  to  Right-thinking  and  speaking: 
they  make  Thought  follow  the  logic  of  creative  procedures  from  cause 
to  consequence. 

The  Logic  of  Creation  is  a  "Doing"  procediire,  in  accordance  with  the  "Fourfold 
Principles."  and  differs  widely  from  that  procedure  of  thought  which  modern  schol- 
ars call  logic.  The  TiOgic  of  Creation  is  also  the  logic  of  natural  intelligence:  it 
makes  Spoken  Thought  do  the  work  of  a  servant  in  the  mental  household.  The  logic 
formulated   by   learned   thinkers   makes   Speaking   Thought   the   sovereign   of   the   mind. 

The  difficulty  of  thinking  and  speaking  "after  the  manner  of  nature"  arises 
from  the  necessity  of  first  knowing  these  Fundamental  Principles  and  Factors  of  Cre- 
ative Causation,  before  they  <'an  be  made  the  Principles  of  logic  and  rhetoric.  To 
know  these  Principles  and  Factors  amomits  to  knowing  the  chain  of  natural 
causation,  as  it  is  in  itself:  and  onl.v  the  consciousness  and  self-conscious- 
ness, embodied  in  the  powers  of  life,  can  furnish  the  raw  material  for  such  know- 
ledge. 


JiidRing  fact  after  the  manner  of 
nature,  plctographlcany  expressed  as 
Xoohlt/.iiico,  an  ancient  American 
eponym. 

Tlie  common  sense  digesting  powers 
of  .sjieclal  sense  observations  appear 
here  at  the  l)eglnning  of  the  end  in 
mental  development. 


'I"he  primitive  mind  which  has  not  been  alphabetically  developed,  and  which  there- 
fore still  uses  Thought  and  Language  after  tiie  manner  of  nature,  has  its  own  char- 
acteristic consciousness  regarding  Light  and  Right,  different  from  that  of  the  alpha- 
betically developed  mind.  It  also  has  its  pi<'tographic  ways  and  means  of  represent- 
ing and  communicating  its  consciousness;  and  these  pictographic  means,  in  their  full 
development,  serve  it  perhaps  to  as  good  or  even  better  advantage  than  alphabetical 
learning  serves  us,  to  elucidate  the  inner  workings  of  nature,  and  to  connect  the  think- 
ing consciousness  with  the  Living  Consciousness. 

It 


of  Spoken  Tlion<;lit  dilVH-liv  aloiifi'  its  iimucdiatc  conscioiisiicss  of  tlip 
creative  coiinter-proccdnres  witliiii  tlic  pi-occss  of  Nattivc;  it  brounlit  the 
workings  of  ^>peakin<i-  Thouiilit  into  hannonious  relation  witii  tliose  of 
Spoken  Tliouinlit/  and  tlnis  it  caused  l.ansiuaf'e  to  produce  explicit  consci- 
ousness of  Nature's  activity  as  it  is  in  its(df. 


AVp  must  not  inin;rinp  that  tlio  iiriinitivo  niid  niitutovpd  minds  arc  devoid  of  ohiii'- 
ncter.  integrity,  simisc  of  rijrlit  nnd  lionor.  or  inciiiiahlc  of  asi)irMtion  to  ronsonablc  wi- 
dPiivor.  The  so-called  savafres  have  a  stronji  civilizinj;  instinct  and  fellow-feelinR,  de- 
velo|>ed    and   evolved    by    pre-ali)hal)eti('    ways  and  means. 

The  ancient  American  City  of  Xochitzinco  is  represented  by  a  walkinfr  (six-leaved) 
flower,  to  indicate  that  stajre  of  procedure  when  the  fuU.v  develo])ed  thinkinj;-power 
takes  control  of  life,  in  individual  or  nati(ni. 

The  design  beinj;  "headless"  indicates  that  the  liiviuK  Flower  Rhetoric,  even  in 
the  fullness  of  its  develoitment.  has  the  defect  of  causinsr  Thousrlit  to  proceed  func- 
tionally t)y  habit,  rule  and  routine,  in  jrivinsr  verbal  vestment  to  its  work  of  Judsini.' 
and  reasoninsr.  instead  of  proceeding  by  the  full  consciousness  of  the  Free-asency 
Ceiiins.  oriRinally  active  in  the  human  mind. 

The  legs  represent  the  procedmv  part  of  tlio  idea,  and  the  Hower  the  stasje  of  in- 
tellectual development. 

Xochitzinco  is  an  eponyni.  or  mytliical  character-name,  rtenotinjr  some  notalile 
factor  in  the  inner  workings  of  liuman  natuie.  to  wliich  some  Keo}rra|)hical  application 
has  been  triven  in  order  to  keep  the  consciousness  of  the  factor  alive  in  tlie  pul)lic 
mind.  The  name  is  said  to  literally  mean:  ".\t  tile  end  of  the  flower-tield  or  season." 
which  is  a  poetic  way  of  statins  tliat  the  Free-agency  powers  of  Thought,  wliich  liave 
so  far  controlled  civilization  after  the  niaiiiier  of  nature,  tend  to  leave  the  liermeneu- 
tic  and  flowery  way  of  moulding;  liuinan  consi'iousiiess.  to  enter  into  the  terminoloirical 
and  alistract  way  of  thinkiiifr.  wiiich  leaves  tlie  I'^eeliiiir  Self  out  of  consideration.  The 
aim  of  the  desiirn  is  to  sliow  that  the  Thinkiiifr  Ffro  is  always  inclined  to  Ixm'oiiic 
too  much  of  a  systeinati/.er  and  jironioter  of  industrial  develoiunent :  and  beiiij;  thus 
inclined,  it  is  but  too  a|pt  to  leave  the  orKani/.in;;  work  and  the  hifrlier  rpquirements 
of   civilization   out  of  due   consideration. 

The  junipiufT  attitude  of  the  lejrs  indicates  the  inclination  of  self-sutttcieiit  and  sys- 
temati'/aiiK  thony;ht  to  .inmit  at  conclusions.  The  six-leaved  flower,  liere  as  ever,  depicts 
tlie  fully  developed  or  unfolded  consciousness  of  tlie  counter-procedures  in  the  Way  of 
Life,  as  does  the  Seal  of  Solomon,  and  other  similar  desiiriis.  which  we  will  |irortnce 
later. 


4 

The -"Old-Man"  and  the  "Boy":  the  Genii    of    Spoken     and     Speaking 
Thought,  conceived  as  clvUizing  agents. 

An  Ancient  American  design  from  Tibal.  sliowiii^  the  two  (Jeiiii  of  Thought,  who 
labor  to  develot)  the  two  kinds  of  human  consciousness:  the  fundamental  or  inceptive 
consciousness,  and  the  superstructnral  or  conceptive  consciousness. 

The  lower  and  larger  head  represents  Spoken  Thought,  the  "Old-man  Gtenius"; 
the  upper  and  smaller  head,  with  the  Trisula  Crown,  represents  Speaking  Thought, 
the  "Boy-Genius." 

20 


The  IVolinjit-self''  in  the  pre-historic  mind  developed  its  immediate 
and  living  consciousness  of  nature's  activity,  by  means  of  original 
'•Types  of  Language",  into  immediate  capacity  of  Fact-knowing 
and  into  explicit  knowledge  of  nature's  inner  activity. 

The  historic  mind,  by  reason  of  its  alphabetical  development  of  con- 
ceptive  c(msciousness,  has  obscured  and  deadened  its  original  or  imme- 
diate' consciousness,  and  substituted  merely  conceptive  intellectuality, 
born  of  Speaking  Tliouglit,  in  the  place  of  nature-born  intelligence. 

Spoken  Tlionght  uses  lauj^iiage  for  the  purpose  of  elufidutiiiji;  the  couscionsness 
of  huniaii  feelings,  usuiilly  iu  accordance  with  I'"l'Nl).\MENTAL  rUINCIl'LKS  of. Life 
and    of    Death. 

Speaking  Thouglit  uses  lanKuajiO  in  inteihM'tuai  endeavor,  often  inde])endently  of 
tlie  consciousness  of  feeliu};.  usuall.v  unini]uifnl  of  Principles  l)ut  in  accordance  "with 
tlu>  tliree  constituent  FAt'TOlJS  in  the  Chain  of  Causation,  as  antiijuity  knew  them. 

Tlu'  •'Hoy-(ienius"  or  the  Speaking  Intellect,  is  liere  shown  as  the  intellectual  su- 
perstructure to  the  "Old-man  (Jenius"  or  Spoken    Intelligence. 

The  two  (ieuii  are  representetl  in  the  position  of  the  Free-agency  Determining 
Tower  in  tlie  civilized  mind  and  as  agents  of  the  Creative  (ienius  they  act  in  imison. 

As  an  aphonic  or  pictographic  design,  illustrating  the  workings  of  thought  and 
language  in  the  civilized  mind,  this  vestige  of  Ancient  American  Art  is  not  surpassed 
l).v  any  of  the  existing  woi-ks  of  tlie  great  cults  of  antiquity.  The  details  of  the  work 
will  be  found  to  have  l)een  the  product  of  penetrative  intelligence:  they  are  worthy 
of  minute  explanations,  some  of  which  will  lie  given  later;  they  cover  all  the  essential 
points  in  Uight-doing  which  engrossed  the  thoughts  of  pre-liistoric  anti(|uity. 

A  striking  feature  in  this  design  is  the  similarity  of  American  idctograms  and 
aphonic  signs  to  those  used  ou  the  Asiatic  continent,  and  in  fact  everywhere  through- 
out antiijuity,  such  as  tlie  Ingot-sign,  the  Doulile-sceptre.  the  "Crucial  Point,"  the 
Uising  iind   the   Drooping   Wing,   the  ear  and  sound  signs,  tlie  Trisula  crown,  etc,  etc. 

Thought  is  passive  or  spoken  wlien  natural  intelligence,  pre-alphahetically  develop- 
ed, puts  its  thinking-powers  into  form  of  language.  Thought  is  the  actively  speaking 
power  when  alpluihetically  evolved  intellectuality  does  the  talking.  In  the  former  case 
Antiquity  dei)icted  Tliouglit  as  the  "Old-man  (Jeiiius,"  not  oiil.v  in  Ancient  American 
civilization,  Ijut  proliably  in  all  great  cults.  lu  the  latter  case  Antiquity  depicted 
Thought  as  the  "Boy-<Jeiiius,"  as  the  (ii-eeks.  for  instance,  diil  by  their  Eros  and  the 
Itomans  by  their  Cupid. 

Hetween  the  two  characters  of  Spoken  Jind  Siieaking  Thought — the  "Old-man 
Genius"  and  the  "Boy-Genius" — there  enters  possibly  a  third  character,  that  of  the 
self-conscious  Free-agency  power  doing  the  tliinking  .■iiid  speaking;  it  makes  Thought 
and  Jvanguage  alternately  active  and  passive,  and  the  initiative  and  referendum  to  its 
determination.  In  this  third  case,  Spoken  and  Speaking  Thought  have  been  repre- 
sented as  "Metatron"  Genii  liy  the  side  of  the  self-conscious  Determining  Power. 
This  third  iiossibility  is  pictographically  represented  in  the  crosses  of  I'alemke,  which 
we  will  pr<Hluce  aiKl  explain  preseiitl.v.  These,  then,  are  the  three  possiliilities  of  using 
Thouglit  and  Language.  The  first  may  be  described  as:  Thought  usetl  in  the  care  of 
feelings,  or  in  the  care  of  that  consciousness  wliich  is  inseparably  connected  with 
the  powers  of  life.  The  second  is  the  possiliility  of  thinking  independently  of  the 
powers   of   life,    for   the   purpose   of   producing  analytic  thought-  and  word-knowledge 


21 


The  Thinking  Ego*  does  the  liistoric  thinking,  and  it  now  employs 
grammatical,  terminological,  syllogistic  and  aaaJogical  methods  and 
means  of  speaking,  which  lead  away  from  immediate  Fact-knowing  into 
an  unnaturally  ideal  sui>erstructure  of  mind  and  into  the  entanglements 
of  relative  truth-telling. 


to  xlepict  the  workings  of  nature,  the  procedures  of  Life  and  of  Deati,  in  detail.  This 
way  of  thinliing  antiquity  depicted  as  the  "tool-nialving  process".  The  third  possibil- 
ity of  thinliing  is  that  of  practically  using  the  intellectual  tools  to  sustain  the  Order  ol' 
Life,  and  to  organize  and   maintain   luiman  society. 

In  the  above  picture,  from  I'alemke,  this  third  possibility  of  thinking  is  repre- 
sented l)y  uniting  the  two  Genii  of  Spoken  and  Speaking  Thought  in  the  one  Civilizing 
effort.  1'his  uniting  implies  the  evolution  of  a  third  Genius — the  Free-agency  Genius 
— usually  depicted  as  a  double-active  power  or  separately  persouilied,  as,  for  instance. 
the  Ahu  and  Yax  Genii.  All  great  cults  of  antiquity  have  made  the  same  distinctions  in 
nmch  the  same  way,  but  of  course  they  have  ai^plied  different  names  to  their  ideal 
pt-rsonificatious. 

The  Free-agency  Determining  I'ower  in  the  civilized  mind  of  the  twentieth  cen- 
tury should  be  considered  a  double-active  Genius,  such  as  was  depicted  throughout 
anti(iuity  by  brush  and  pen.  Unfortunately  this  Genius  is  not  doing  much  talking  in 
modern  civilization  from  a  self-conscious  point  of  view.  It  usually  talks  by  pro.xy  in 
tliese  days.  It  lets  the  Thinking  Ego  talk  from  a  point  of  view,  artificially  established 
by   the   instructions  dispensed   in   literature,  school  and  church. 

Spoken  and  Speaking  Thought  are  not  now  mere  "Metatron"  Genii  to  the  Self-con- 
scious Determining  Power.  Spoken  Thought  has  l»cen  eliminated  as  an  active  factor 
from  tlie  mental  household.  The  Self-conscious  Creative  Genius  Inis  gone  to  sleep  and 
Speaking  Thonglit  is  now  the  controlling  power  in  the  intellectual  and  social  develop- 
ment of  this  age;  it  speaks  enthusiastically  of  its  own  workings,  but  it  ignores  the 
(xist  of  Nature's  activity,  and  Natural  Causation  as  it  is  in  itself. 


5 

The  Thhikiiig  Kgo  and  the  FcoUng 
Self  represeiilod  by  Hooey,  tlie  Think- 
ing Kiiven,  and  the  Ijegendary  Hsjief- 
nian. 


THE  THINKING  EGO,  represented  as  HOOEY,  THI-;  THINKING  RAVEN,  and 
THE  FEELING  SELF,  represented  l)y  the  LEGKND.\UY  FISHERMAN,  are  here 
confronting  each  other  as  two  counteractive  powers  in  consciousness,  acting  as  Initia- 
tive and  Refei'endum  in  discussing  questions  of  life.  The  Feeling  Self  deals  with  Living 
Facts,  here  represented  by  a  fish,  while  the  Thinking  Ego  is  only  an  agitator  of  the 
intellectual  atmosphere,  as  indicated  by  the  webbed  wings,  and  the  blind  eyes  within 
them. 

The  North  American  Indians  still  use  Thought  and  Language  in  the  original 
or  primitive  way.  "after  the  manner  of  nature."  They  have  not  employed  alpha- 
betical means  for  the  development  of  their  consciousness.  They  use  pictographs  and 
ideograms  to  represent  the  workings  of  their  consciousness,  as  did  the  old  races  in 
I)re-historic  days. 

Tlie  Northern  Indian  may  or  may  not  l>e  ii  degenerate  from  some  great  ances- 
tral tyjie  of  civilization.  His  legends  may  not  be  the  wasting  products  of  former 
intellectuality,  but  the  Indian  has  an  effective  n.'itural  way  of  distinguishing  between 
his   immediate   knowing  powers  and   his   thinking    faculties. 

The  accompanying  cut  is  a  specimen  of  up-to-date  legendary  illustrations  from 
the  Far  North.  It  depicts  the  counter-activity  of  the  natural  consciousness  of  feel- 
ings, represented  by  the  fisherman,  and  tlie  thinking  consciousness,  represented  by 
the  Raven  "Hooey,"  posed  as  mental   Initiative  and  Referendum,  ipilte  In  accordance 

22 


The  so-called  relative  truths,  which  constitute  the  substance  of  mod- 
ern knowledge,  are  a  late  invention  of  s  e  1  f  -  s  n  f  f  i  c  i  e  n  t  thought,  and 
their  manufacture  is  a  monopoly  of  liiat  intellectuality  which  presuma- 
bly speaks  the  truth  without  being  able  to  lay  any  claim  to  immediate 
consciousness  of  Fact — of  natui-e's  activity  as  it  is  in  itself.  Tlie  subject 
cf  self-suttlcieut  thought  is  illustrated  in  tlie  myths  of  Daedalus  and 
Icarus. 


witl)  the  inothods  employed  by  the  Sacred  Art  of  the  great  cults  in  pre-alphabetlcal 
a  SOS. 

The  North  American  Indian  distinguishes  the  Living  Consciousness  from  the 
Thinliing  Cousciousuess, 'with  a  clearness  which  surpasses  the  understanding  of  the 
pretentious  single-active  minds  of  our  Intellectuals. 

The  Raven  and  Fisherman  design  is  a  specimen  of  the  Iiwlian's  way  of  distin- 
guishing l)et\veen  the  Feeling  Self  and  tlie  'i'hinking   Kgo. 

"Hooey,"  the  "Thinliing  Haven,"  according  to  the  legends,  has  power  to  assumc> 
innunieralile  shai)es.  and  to  help  or  hurt  man    in   innumerable   waj's. 

The  functions  whicli  the  Thinking  Ego  and  the  Feeling  Self  perform  in  the 
human  mind  are  well  illustrated  in  the  Art  of  the  .Vncient  Brahmins  and  of  the 
Ktruskiuis,    specimens   of    which    will   he   pr<>(lu<-ed    further    on. 


Tlie  principal  I'uciiltlos  and  fiinotluiis 
of  tlioiiglit.  in  organic  language  ein- 
Ixxlied.  appear  here  personllied  a.s 
Four  T.T|K's  of  Consciousness  and  indi- 
vidual Civilizing  Powers. 


Four  tendencies  and  capacities  of  Free-agency  ('(msciousness.  hy  various  Typos 
of  language  evolved,  are  here  shown  iis  four  separate  personiticatious.  althoim-'i 
they  exist  as  one  compound,  differently  developed  in  the  human  mind: 

(a)  shows  the  personltication  of  SA'.IUIOI)  SONO  and  its  constituents,  which 
can  dii)  into  the  consciousness  of  feeling"  and  give  voice  to  tlie  organic  harmonies  of 
life. 

(1))  the  I'KOFHET,  who,  by  the  habitual  use  of  organic  language  and  the  training 
derived  from  the  understanding  of  the  spirit  of  mythical  stories,  has  developed  intel- 
lectual powers  of  reasoning  from  cause  to  conse(pnMu:e,  and  of  seeing  forward  and 
liackward  along  the  Chain  of  Natural  Causation; 

(c)  the  TUUTH-TELLER,  who  can  do  justice  to  liotli  sides  of  the  case  which  le.id 
up  to  the  dramatic  crisis  or  "Crucial  I'oint;" 

(d)  the  USEK  of  intellectual  tools,  who  can  put  abstract  data  of  knowledge  to  both 
sensible   and   reasonable   use.  «!•«  ! 

These  four  mythical  characters  represent  ihv"  disrinctive  constituents  of  truly  or- 
ganic language  and  of  fully  evolved  free-agency  consciousness  which  can  and  should 
do  the  organizing  work  in  civilization.  They  represent  the  natural  growth  of  all  the 
powers  of  consciousness.  b.y  language  harmoniously  evolved,  in  accordance  with  Liv- 
ing Principles,  in  distinction  to  that  granimatical  and  terminological  language,  l)y 
means  of  which  the  Thinking  Egotist  forms  liis  diverse,  contlieting  and  contradictory 
.judgments  of  Riglit  and  AVrong.  of  Good  and  Evil.  The  l''ree-agent  uses  organic  lan- 
guage mainly  to  organize  family  and  state;  the  Thinking  Egotist  uses  grammatical 
language  mainly  for  the  purpose  of  constructing  special  s.vstems  and  of  building 
states   Mithin   the   state. 

In  the  Bible-work  the  fully  evcrtved  free-agency  character  is  represented  by  Solo- 
mon, and  the  evolution  of  the  four  principal  constituents  of  ORGANIC  SETiF-CON- 
SClOliSNESS  and  of  language  is  represented  by  the  character-stories  previous  to  his 
relgu,  commencing  with  the  Fall  of  Jericlio. 

23 


Kiic|)li,  till'  Htiniuiiity  Maker,  by 
(;ift  of  I>aiigiiaf4'C  evolves  liiiman  na- 
ture out  of  animal  nature.  The  origin 
of  language  is  tlie  origin  of  humanity. 
The  originator  of  language  is  the  >Iaii- 
-Maker,  who  eonverts  animal  nature 
into  human  nature.  The  WOKI)  Is 
the  (ioil  of  ancient  ISg;y|>t. 


Kneph,  as  a  language  developing 
Genius.  offi<'iates  as  a  regenerative 
power,  wliieh  elevates  and  holds  hu- 
man el»araet«r  to  the  Free-ageney 
height  in  the  realm  of  pure  or  living 
ideality,  where  iitness  of  mental,  sur- 
\ival  has  its  ••et«'rnal  home," 


Language  as  a  :meaxs  to  tiik  dkvkloi'mext  ok  Coxsciousnkss,  '^ 


Everybody,  probably,  will  rciidily  admit  that  the  proper  use  of  the 
faculties  of  thought  has  much  to  do  with  the  welfare  of  civilization,  for 
everybody  knows  that  at  certain  stages  of  human  develo])iiient  Thought 
comes  into  full  control  of  the  work  of  civilizati(m,  acting  either  as  civi- 
lizing agent  or  as  an  absolute  "Determining  Power"  in  the  human  mind 
and  in  social  and  national  life.     Everybody,  however,  may  not  be  ready 


24 


to  admit  that  Language  ever  acts  as  the  coutrolling  power  in  civilization, 
yet  Thought  never  acts  save  in  connection  with  Language,  and  when 
Thought  enjoys  the  fullness  of  its  powers  it  falls  under  the  control  of 
Language.  And  at  all  times  have  the  Faculties  of  Thought,  or  the 
proper  exercise  of  the  Towers  of  Thought  much  to  do  with  the  Func- 
tions, Faculties  and  Powers  of  language.  Language  acts  as  a  vehicle,  or 
as  a  vestment  and  embodiment  of  Though  I,  and  a.s  a  "developer"  of  con- 
sciousness, before  it  becomes  a  tiiought-  and  life-controlling  power. 


The  Egypthiu  Kneph  is  a  per.souiHciitioii  of  that  factor  in  the  human  kuowiug- 
power  which  can  uuderstaudiufil.v  deal  with  "reasons  wliy."  "Ueasons  why"  differ 
from  "methods  liow."  as  the  modern  ideas  of  original  causation  difl'er  from  those  of 
secondary  causation.  "Methotls  how"  any  Hatteneil  intellect  may  know.  "Ueasous 
why"  only  the  Living  Genius  in  the  human  ndnd  can  know.  The  Kneph-couceptlou 
of  Ancient  Ej;ypt  partly  represents  that  Living;  Genius;  it  represents  11  as  Utborlni;; 
to  evolve  ideality  and  intellectuality  l)y  means  of  alphabetical  improvement  of  the 
original   souud  and   sigu   language. 

Antiquity,  not  only  in  Ancient  Egypt,  hut  all  over  the  world,  at  one  time  liad  .-i 
very  effectual  way  of  knowing  origiuul  causaition,  and  an  equally  effectual  >tay  of 
personifying  the  various  factors  in  original  causation,  and  of  representing  the 
products  of  such  personifications  as  gods,  demigods,  angels,  heroes  or  devils.  The 
way  of  knowing  original  causation  is  no  longer  open  to  us,  and  hence  "reasons  why" 
are  not  generally  considered  knowalile.  The  re-opening  of  the  way  to  the  knowledge 
of  original  causes  has  its  difficulties,  for  tlie.reasou  that  language  does  not  serve  us 
us  it  once  did  "diathetically,"  that  is,  to  •onnect  tlie  (list  of  the  living  consciousness 
Willi  tile  Gist  of  the  tliinking  consciousness.  We  will  try  to  make  the  way  clear  in 
later  chapters.  The  ancieut  Chinese  Imsed  tlieir  way  of  knowing  original  cau.satiou 
on  the  steps  of  evolution,  from  Seng-\Van-Mau  to  Tai-kih,  from  Tai-kili  to  Kua,  from 
Kua  to  Tchy;  and  they  considered  the  way  of  tliinking  which  dealt  with  original 
(•au.sation  and  "reasons  why"  as  the  "heavouly  way,"  in  distinction  to  tlie  "earthly 
way"   which  dealt  with  "methods  how."     All    this   will    he   fully    explained   later. 

The  ancient  Egyptians,  as  well  as  all  other  great  cults  of  antiquity,  did  much  as 
did  tlie  Chinese  in  thinking  about  original  and  secondary  causes.  The  '  leading 
thinkers  of  all  ages  have  always  realized  that  it  is  necessary  to  know  original  causes 
In  order  to  enable  the  thinking  faculties  to  deal  reasonably  with  questions  of  Light 
and  IJight,  to  hold  the  Thinking  Towers  to  the  I^iviug  I'owers  and  to  Living  I'rinci- 
Ijles,  and  to  keep  wayward  thouglit  from  attempting  to  make  mere  opinions  the  con- 
trolling powers  in  civilized  life.  If  original  causes  were  unknowable,  then  opinions 
as  to  Right  and  Wrong  or  Good  and  Evil  would  Ije  the  best  knowledge  the  humau  in- 
tellect could  produce  for  the  purpose  of  governing  civilization. 

The  (luestion  of  the  knowability  or  unknowabiiity  of  original  causes  underlies  all 
questions  of  life,  of  truth,  virtue  and  justice,  hence,  before  entering  upon  any  discus- 
sion of  Right  and  Wrong,  of  Good  and  Evil,  the  mind  should  make  clear  to  itself 
whether  or  not  it  can  know  original  causes,  whether  or  not  It  can  put  itseif  lute  pos- 
session of  a  gisty  knowledge  of  Fact,  or  wliether  it  must  form  opinions  without  such 
knowledge. 

To  make  the  character  of  Kneph  known  as  it  was  once  known,  is  equivalent  to 
making  original  causes  known.  Kneph,  like  the  other  gods  of  ancieut  Egypt,  may 
look  like  a  caricature,  by  fanciful  ignorance  prcxluced,  but  looks  are  deceptive.  The 
minds  that  conceived  the  Kneph-ideas  knew  original  causes  and  knew  how  to  depict 
tht>m.  and  the  modern  mind  will  have  to  do  some  strenuous  studying  of  l''act  before 
it  can  get  back  to  that  height  of  mental  evolution  which  once  made  original  causes 
knowable. 

25 


Language,  by  reason  of  its  power  to  embody  cousciousness,  assumes 
both  LivingCharacter  and  F  o  r  m,  which  pass  through  their  dou- 
ble course  of  Development  aud  Evolution,  as  do  all  living  powers;  and  by 
reason  of  its  living  character,  Language  ha«  powers  to  develop  and  evolve 
vai'ied  tendencies  and  capacities  in  the  mind.  It  serves  and  it  rules  the 
civilizing  purpose,  in  connection  with  the  changeful  character  of  Thought, 
for  both  Good  aud  Evil,  but  never  in  tlie  same  way  at  two  dillerent  stages 
of  intellectual  and  social  evolution. 


Kueph,  like  all  i-epreseutatious  of  factors  iu  Original  Causatiou,  is  a  changeful 
cliuracter,  whicU  cunuot  be  eluciduteil  by  auy  one  or  by  all  possible  statical  state- 
ments or  ideas,  but  which  can  only  be  represented  by  "diathetic"  story,  depicting  the 
career  of  an  active  character;  tiie  word  "diathetic"  being  here  used  in  its  original 
meaning,  viz.,  that  of  holding  the  thinliiug  consciousness  to  the  living  consciousness 
aud  keeping  the  Thinking  Ego  from  forming  tlieories  without  a  gisty  knowledge 
of  Kact. 

To  elucidate  the  character  of  Kneph,  as  it  was  conceived  in  ancient  Egypt,  we 
will  have  to  elucidate  original  causes  by  such  means  us  the  Yh-king  diagrams,  the 
Bible  stories  or  the  Alonogatari  of  the  .Japanese,  or  any  stories  pr<n>erly  constriutcd 
to   elucidiite   the   principles   of   nature,   productive  of  life  aud  death. 

IvneiJh  is  one  factor  contained  in  that  which  the  Hebrew  word  Elohim  signifies. 
The  Ivneph-character  is  also  depicted  in  the  meanings  of  the  trigrams  in  the  Chinese 
Kua,  for  all  religious  thought,  which  properly  represents  First  Causes  by  ideal  persou- 
Iflcations,  is  formed  in  accordance  with  the  same  principles  and  is  hence  alike  in 
living  character,  if  not  alike  iu  outer  form. 

The  mental  power,  personitied  as  Kneph,  and  its  recognition  iu  the  Cults  of 
Ancient  Egypt,  underwent  many  metamori)hic  changes,  as  did  all  mythical  personi- 
fications of  Living  Cousciousuess  to  which  Self-conscious  connection  with  Original 
Causation  was  attributed.  The  branch-development  of  the  Kneph-power,  the  power 
which  had  originated  alphabetical  language,  came  to  figure  variously  in  changeful 
form  iu  the  celestial  Uecanes  of  the  rhetorical  Zodiac.  But  even  the  original  Kneph  is 
reijre.seuted  as  acting  in  various  capacities.  In  the  upper  picture,  he  acts  as  an 
Original  Humanity-maker,  as  an  evolver  of  the  Free-agency  Power,  much  as  does  the 
El  Genius  in  the  Genesis  stories;  in  the  lower  picture  he  acts  as  a  regenerator  of 
Free-agency  Determining  I'ower,  to  sustain  the  iutellectualized  character  of  the 
Order  of  Life  iu  Civilizatiou.  In  a  third  design,  still  further  below,  he  appears  as  a 
sort    of    Holy    Ghost-cluiracter,    aligning    the   work   of  Thought  to  Living  I'rinciples. 

Kueph  does  not  represent  all  the  creative  po\^•er  active  in  humauity-makiug,  but 
only  a  factor  in  it.  He  is  not  the  creator  of  primitive  man,  the  animal,  nor  is  he  the 
ouly  converter  of  man's  animal  nature  into  human  nature  by  original  gift  of  lan- 
guage. He  is  only  a  special  tj'pe  of  Creative  Genius.  He  represents  a  certain  early 
step  in  the  evolution  of  organic  language  and  nnin's  Free-agency  powers.  He  is  uot 
the  originator  of  language,  but  he  is  only  the  originator  of  organic  language  by  certain 
synthetic  use  of  analytic  forms  of  speech.  Mythically  speaking,  he  is  a  self-born 
or  self-made  Genius  (autarkes);  from  the  mythical  point  of  view  he  is  his  own  father 
and  of  double  sex;  that  is,  he  himself  originated  In  the  Way  of  Life,  by  conceutratiou 
of  universal  cousciousuess  iuto  the  s  e  1  f  -  c  o  n  s  c  I  o  u  s  n  e  s  s  of  the  gist  in 
Natural  (Jausation.  He  is  self-evolved  in  acccrdance  with  ]>iving  I'rinciples.  He  is  a 
luunau  knowing-power,  evoked  by  means  of  primitive  sound  and  sign  language,  but 
there  is  genius  in  his  knowing-power,  and  that  genius  extends  the  virtues  of  primitive 
sound  and  sign  language  bj'  use  of  alphabets,  not  only  In  analytic  ways,  so  as  to  rep- 
resent nature  in  detail,  but  also  in  synthetic  way.s,  so  as  to  reproduce  a  characterful 
I)icture  of  nature's  work  out  of  analytic  detail.  His  Genius  is  not  unlike  that  of  Ha- 
ranguerbah  (the  original  Brahma,  to  be  distinguished,  however,  from  Bram);  it  fur- 
nishes the  first  germ  to  that  alphabetical  development  of  consciousness  which  enables 

26 


The  work  wliicli  Luuguage,  embodying  aud  coutrolliug  Thought, 
performs  in  the  human  miud  and  in  civilization,  has  been  fairly  illus 
trated  in  the  mythological  stories,  which  speak  of  Gods  and  Heroes, 
Fallen  Angels  and  Evil  Genii  as  causes  active  in  the  rise  and  decline  of 
oivilization. 


the   niiiid   to  prepiire  details   for  the  orgauie    growtli    of    Thought    ami    Liiuguuge,    ami 
llie   superuatural   intellect. 

His  phonetic  name,  CLn\im,  slypli't'i"}'  written,  appears  as  a  One-handled  Sacred 
I'itcher  placed  before  a  Uani.  The  one  handle  on  the  Sacred  "Vessel"  means  oue- 
sidedness  in  mental  work,  which  in  this  case  refers  to  the  single-active  character  of 
analytic  language  in  distinction  to  the  natural  double-active  character  of  the  language 
of  feelings.  Kueph  starts  the  worli  of  organijiiug  language  which  Osiris  carries  along. 
Kneph  makes  onlj'  the  limbs  of  Osiris,  the  Organizer;  he  only  furnishes  him  the  ana- 
lytic means  of  proceuure,  but  not  the  immortal  power  to  carry  the  organizing  work 
along  successfully  to  the  height  of  Free-agency  evolution.  There  is  another  phase 
to  the  one-sidedness  of  Kuepb's  character  and  gift  of  langiiage.  he  furnishes  ouly 
means  to  tlie  Anodos  and  not  to  the  Kath(>di.is.  Kneph  witli  the  Uam's  head  is  the 
Egyptian  dogmatist,  who  deals  with  Fundamental  i'riuciples;  he  starts  his  work  irom 
the  original  "At-one-makiug-power"  in  the  i'oggy  swampy  "uplands"  of  humanized 
nature,  v.-here  the  man  of  "heavy  tongue"  does  the  most  efficient  work,  for  the  mind 
knows  intuitively  more  about  the  changefulness  of  fundamental  requirements  than  can 
be  instructed  Into  it  by  words. 

The  detailed  work  of  Kueph  is  really  done  by  the  "ui)land"  I'tah.  who  is  Kneph's 
common  sense  counter-part,  and  who  appears  in  Glyphic  Art  as  the  mummy,  in  dis 
tinction  to  Ptah,  the  Dwarf,  the  "lowland"  (ienius    of    special    sense. 

The  Kam"s  head  of  Kneph  indicates  the  gregarious  nature  of  primitive  man,  which 
the  organizing  Genii  of  Spoken  and  Speaking  Thought  develop  into  the  organizing 
power  of  human  society,  by  ways  and  means  of   Organic   Language. 

The  gregarious  nature  of  the  sheep  has  been  nuich  used  in  the  Sacred  Art  of 
Antiquity  to  depict  the  gregarious  nature  of  man.  In  Egyptian  Art,  the  Ham's  head 
depicts  the  social  endeavor  of  the  hierarchy,  who  presumably  used  Organic  Lan- 
guage, as  originally  evolved,  in  distinction  to  the  demotic  or  ijopular  language,  and 
who,  by  their  use  of  such  language,  became  qualified  to  do  the  organizing  work 
in  human  society. 

The  organizing  power  which  Kneph  evolved,  relapses,  descends  and  metamor- 
phoses into  tlie  silent  civilizing  instinct,  and  out  of  this  instiuct,  the  hierarchy,  by 
holding  to  something  like  Organic   Language,  resurrects  its  own  organizing  powers. 

The  Genius  of  Kneph,  according  to  some  ancient  authors,  beams  through  the 
cloudy  consciousness  of  man's  animal  nature  into  the  joyous  world  of  Free-agency 
thought,    which    finds    embodiment    in    speech. 

The  Kueph-character,  like  the  character  of  all  other  old-time  God-consciousness, 
connects  itself  with  the  original  workings  of  con.sciousness  in  the  primitive  miud.  Its 
full  elucidation  would  require  the  re-animatlou  of  the  dormant  consciousness  in  the 
human  mind  which  now  constitutes  the  civilizing  instinct.  This  re-animation  is  neces- 
sary to  a  full  understanding  of  the  workings  of  life  and  mind,  but  it  cannot  be 
effected  at  the  beginning  of  this  work.  For  the  present,  suffice  it  to  say  that  Kneph. 
like  the  Greek  Prometheus,  adds  the  alphabetical  improvement  to  the  old-time  sound 
and  sigu  language.  "Egg  from  the  mouth  of  Kneph"  is  a  figure  of  speech  which  might 
be  conceived  as  meaning:  Add  alphabetical  means  to  sound  and  sign  language,  for 
the  purpose  of  dissolving  the  organic  nature   of    living    consciousness      into     analytic 


27 


In  considering  tlie  influence  of  intellectual  development  upon  social 
develoijnient,  we  must  not  overlook  the  work  which  langua<>e  performs. 

The  twentieth  century  mind  uses  language  in  certain  grammatical 
and  rhetoi'ical  Avays  to  carry  on  and  mould  the  work  of  thought,  to  convey 
ideas,  to  develop  consciousness,  and  to  control  civilized  life  by  way  of 
education  and  legislation. 


frji>,'iiients  of  the  tliinkiiif;  eonsfiousness,  in  words  .niirt  iiimies  tMnl)o(liPil:  and  then 
jjiither  ui)  these  word-iind  name-embodied  fragments  and  reconstruct  supernatural 
consciousness  or  ideality  by  using  the  fragments  of  analytic  thought  and  language,  in 
accordance  with  Living  Principles,  to  Duild  up  a  Temple  of  Living  Truth,  or  to  cause 
a  Tree  of  Knowledge  to  grow  up  in  the  civilized  mind  in  accordance  with  the  Tree  of 
Life,  mythically  speaking.  Antiquity  used  the  symbol  of  the  egg  to  denote  any 
germ  of  life,  mind  or  tliought  which  has  power  to  grow  into  organic  development. 
The  old  story  that  Knei)h.  the  humanity-making  (ieuius,  jirodueed  the  egg  from  his 
moutli,  means  that  he  \t-as  a  language-giver,  language  being  the  humanity-making 
power  which  elevates  the  human  intellect  altove  mere  animal  intelligence.  Early  anti- 
quity uniformly  assumed  that  the  original  tendencies  and  capacities  of  language  were 
the  work  of  the  Genius  of  Creation,  operating  in  the  process  of  nature  and  in  th-^ 
animal  nature  of  primitive  man.  The  original  growth  of  language,  then,  was  a  nat- 
ural growth,  prompted  by   Living  Consciousness. 

The  alphabetic  development  of  language  was  considered  an  addition  to  its  orig- 
inal and  natural  growth.  It  was  the  germ  to  this  alphabetic  addition  which  the 
niythical  Kneph-genius  was  represented  as  having  produced  from  his  mouth  in  form 
of  an  egg.  In  this  symbolic  egg  or  germ  were  emliodied  the  double  powers  of 
alphabetic  language — the  Kneph-I'tah  powers.  The  Kneph-power,  using  language 
after  Living  Principles,  made  Spoken  Thought  give  verbal  embodiment  to  the  tenden- 
cies and  capacities  of  Living  Consciousness,  which  we  now  know  as  music,  poetry, 
and  romance,  while  the  Ptah-power  al>stracted  nuisic  and  poetry  from  language  and 
made  it  a  matter  of  grammatical  and  terminological  system.  The  ancient  Egyptians 
knew  that  music  and  poetry  could  not  be  abstracted  from  language  and  made  sep- 
arate sciences  without  destroying  that  power  in  language  which  promotes  tne  growth 
of  civilization.  They  attrilnited  the  separation  of  nuisic  and  poetry  from  language 
to  a  certain  historic  Uenius  living  at  an  early  period  of  their  development  or  so-called 
dynasty.  They  also  knew  that  grammatical  and  terminological  language  was  a  re- 
ipiirement  to  special  bread-winning  purposes  in  civilization.  This  latter  requirement 
they  represented  by  evolving  the  Ptali-genius  out  of  Kneph,  the  original  self-conscious 
knowing-power,  thus  bringing  out  the  fact  that  the  Kneph-genius  is  self-conscious 
and  double-active,  sustaining  both  organization  and  system,  and  that  alphabetic  lan- 
guage can  be  so  developed  as  to  serve  both  purposes.  The  ancient  Chinese  similarly 
conceived  the  requirements  which  civilization  makes  on  language.  They  so  constructed 
their  language  that  it  still  embodies  the  elements  of  nuisic.  poetry  and  a  certain  ro- 
mantic rhythm  in  daily  usage.  Antiquity  knew  that  the  grammatical  and  terminologi- 
cal Types  of  language  lead  into  contradictory  conceptions  of  Fact  and  Into  intel- 
lectual dilemma,  while  the  poetic  romance-language  holds  the  thinking  consciou.s- 
ness  to  the  <-reative.  nnifying,  organizing  middle-power  in  self-consciousness,  in  the 
Processes  of  living,  thinking  and  civilizing,  .\nyl)ody  interested  in  this  subject  nmy 
find  it  further  elucidated  in  the  continuation  of  tliis  note  at  the  end  of  these  intro- 
ductory chapters. 

The  first  two  illustrations  of  Kneph  are  from  Lanzoui,  the  third  from  Creuzer, 


28 


Antiquity,  which  employed  Laiifiuaj^e  in  very  different  ways  from 
those  now  in  use,  developed  and  evolved  consciousness  with  entirely 
different  effects.  Among  these  effects  were  some  Intellectual  lights,  and 
:ome  faculties  and  powers  of  thought,  which  are  staple  requirements  of 
civilized  life. 

A  thorough  and  more  or  less  exten<led  knowledge  of  the  inner  work- 
ings of  nature  was  among  these  lights,  and  a  "High-character  determin- 
ing-power" was  among  these  effects  which  a  certain  use  of  language 
had  evolved. 

Every  age  has  it«  own  idea  of  ''Light  and  liight'V^  every  statx?  of 
mental  development  has  its  own  consciousness  of  nature's  activity  and 
of  social  re(]uin'meuts.  The  various  ideas  of  Light  and  IJight  and  of  life's 
requirements  come  to  be  represented  by  various  Types  of  language  in 
various  ages. 


10 
Light  and  Right  under  control  of     word-mad     Intcllcctualit.v,     repre- 
sented by  a  Maenade.     R4?ligious  Sentiment  gone  Word-Mad. 

The  MAENADE-character  does  not  seem  to  have  a  r("li}rious  appearance,  I)Ut 
the  eliaracter  within  and  the  appearance  witliout.  when  .pulled  in  an  al)stract  analytic 
way,  apart  from  eacli  other,  i-annot  be  jrivcn  a  natural  appearance:  and  then  the 
Maenade-cliaracter  is  religious  in  a  way  wliidi  the  modern  clergy  would  not  recognize 
as  orthodox.  The  religious  tendencies  of  the  Maenade-character  are  shown  in  many 
of  the  details  l»y  which  Sacerdotal  Art  surromids  .its  personifications,  but  mainly  in 
the  tendency  of  the  character  to  follow  the  guidance  of  the  Living  Genius  of  Reason- 
ableness. Dionysos.  Dionysos  does  not  figure  in  the  orthodoxy  of  the  Zeus  cult;  he  is 
a  sort  of  propagandist  for  free-masonry  ideas  in  social  Temple-building,  giving  free- 
dom of  thought,  speech  and  conduct,  and  ignoring  the  strait-jacliet  of  orthodox  for- 
malities. 


29 


Tho  earliest.  Tvpes  of  lainiua<;('  iiatui-nllv  had  some  orjranic  charae 
(cr;  they  acquired  this  character  as  they  j;ave  voice  aiidexpression  to  the 
organic  growth  of  original,  immediate  or  living  consciousness.  As  they 
depicted  nature's  activity  arising  in  the  consciousness  of  feelings,  so  did 
they  deal  Avith  Fact  itself,  Avith  the  vei*y  organic  A\'orkings  in  the  chain 
(.f  Natural  Causation,  Avith  the  Living  K  e  a  s  o  n  and  its  organic  pro- 
cedures in  the  Way  of  Life,  and  in  natural  cause  and  consequence. 

The  organic  growth  of  language,  which  attached  itself  to  the  organic 
groAvth  of  consciousness  in  the  human  mind,  reached  a  certain  height  in 
the  Avay  of  evolution;  it  came  to  functionate  and  officiate  in  connection 
with  the  PoAAers  of  Thought  incorporated  in  it,  as  a  High-character,  Free- 
agency  Determining  Power. 


Tlio  Al.-ieiiiulp-cli.iriictor  is  liPi'P  shown  .is  holiliiiir  llio  iiisijrnia  of  IJfrht  and  Rii;lit. 
and  as  danoins  to  the  music  of  the  ecstatic  consciousness  which  the  old-time  use  of 
laniTUJiuo  Iiad  evolved  in  the  human  mind,  wliile  it  proceeded  after  the  manner  of 
nature,  and  in  accordance  witfi  the  all-contrarieties-harmonizinfr  Principles  of  Crea- 
tion. Tills  old-time  use  of  laufruajK'  had  metamorphosed  into  the  pearly  paths  of  pure 
intellectuality,   along  which    the   Maenade   is   joyously   or   triumphantly   dancing. 

The  mythical  sign  of  "Light"  is  shown  as  a  torch,  made  out  of  branches  from 
the  "Tree  of  Natural  Knowledge."  This  torch  the  Maenade  swings  high  In  the  air 
with  her  right  hand.  In  her  left  hand  she  Iiolds  the  mythical  sign  of  "Right."  a 
Thyrsos-sceptre.  the  head  of  wliich  is  defoi-mcd  to  indicate  intellectual  perversion. 
This  sceptre,  as  sceptres  usually  do.  typifies  the  moral  determinant  in  the  intellectual- 
i/.ed  mind.  This  Tliyrsos  is  typical  of  Raccliic  jirinciples  of  determination:  in  this 
case  it  is  typical  of  the  Maenade-charactci-,  which,  following  the  riot-running  free- 
dom of  emancipated  thought,  is  actuated  liy  superstitious  exaltation  and  aims  to  guide 
and   control   the   Living   Power   accordingly. 


11 

.\ii  ancient  American  design  representing  Spealving'  Thouglit,  the  S.vs- 
teiiiati7A!r.  The  Avork  of  Speal<ing  Thought  may  be  mathematically  perfect, 
but  it  Is  usually  grammatically  prosaic,  and  hence  without  living  character 
or  fitness  to  sustain  life. 

The  center  of  the  design  Is  a  head  of  a  Gorgon  type,  representing  consciousness 
as  having  lost  its  Natural  Discerning  I'ower,  because  of  word-knowledge,  acquired  in 
the  systematic  way  of  thinking.  ITie  tongtie  of  the  head  protrudes,  to  convey  the 
idea  of  over-developed  tougue-talent.  The  ears,  nose  and  hair  are  represented  as  arti- 
ficial, to  indicate  the  change  which  word-knowledge  has  produced  in  the  natural  work- 
ing powers  of  the  senses.  The  thre(!  bars,  extending  as  laterals  from  the  Gorgon-head, 
end  in  the  talking  heads  of  Dragon  Intellectuality,  to  indicate  the  systematic  and  arti- 
ficial way  of  rhetorically  dealing  with  the  Three  Phases  in  Natural  Causation,  regard- 
less of  Fundamental  Principles.  The  upper  row  of  ornaments  represents  the  cate- 
gorical i)igeon-holes.  which  systematic  thought  has  constructed  in  the  over-intellectual- 
iTied  mind.  The  squares  in  the  field  of  tlu?  design  depict  the  tendencies  of  the  Think- 
ing Ego  and   of  Speaking  Thought  to  formulate   categorical   states   of   consciousness. 

The  legitimate  function  of  "Speaking  Thought"  is  the  production  of  intellectual 
means  to  the  end  of  Truth-telling  and  Right-doing.  AVhen  it  usurps  organizing 
power,   it  acts  illegitimately. 

to 


Organically  grown  language,  officiating  as  a  Free-agencj  power,  did 
not  stay  fix(xl  at  tlie  height  of  its  evolution;  it  descended  in  the  down- 
ward course  of  life,  as  does  all  life.  Spoken  Thought,  which  had  dealt 
mainly  with  HA'ing  consciousness,  passing  into  and  through  the  (;ffi<-o  of 
Free-agency  Determining  Power,  had  metamorphosed  into  Speaking 
Thought,  which  dealt  mainly  Avith  conceptive  consciousness.  The  control 
cf  language  had  gradually  passed  away  from  the  Powers  of  Life  into  the 
control  of  the  Speaking  Ego.^^ 

Later  Types  of  language  gradually  lost  more  and  more  of  their  origi- 
nally organic  character,  as  they  detached  themselves  from  the  living  con- 
sciousness which  produced  and  controlled  them,  as  they  detached  them- 
selves from  the  poAvers  and  natural  procedures  of  life— fi-om  the  organic 
groAvth  of  living  powers — to  enter  int<)  grammatical  and  rhetorical 
systems.  Language  in  its  ouAvard  course  of  development  and  evolution 
carried  conceptive  consciousness,  (the  consciousness  of  thought)  off  its 
feet,  away  from  the  original  consciousness  which  accompanies  the  proce- 


12 
BesM.  the  SpcaWng  Ego,  lioldlng  to 
Artificial  Flower  Rhetoric. 


Hesii.  the  Speaking  Ego  of  the  ancient  Kg.viiti.ins  .Mnd  some  Western  Asiatics, 
wlio  walivs  rhetorically  along  the  "Artitlcial  Flower  Hedge"  over  the  pehlily  ground 
of  petritiod  prejudice,  is  a  word-knower.  He  has  a  conscious  hold  of  the  use  of  the 
(lead  flower-language.  He  is  a  "Flowery  Talker"  of  the  artificial  type,  who  speaks 
without  knowledge  of  the  Living  Powers,  or  of  the  motive  Priiuiples  in  the  inner 
Morkings  of  nature.  He  does  not  talk  in  accordance  with  the  Principles  of  that  Pure 
Ideality  which  is  a  healthy  growth  of  Living  and  Thinking  consciousness,  for  this 
Ideality  proceeds  in  "Cj-cles"  of  development,  and  in  rising  and  receding  spirals  of 
evolution,  and  not  within  artificial  "Sipiares"  as  he  does.  As  the  powers  of  life  pro- 
ceed from  lower  into  higher  stages  of  organic  evolution,  and  as  they  e.xpenil  their 
virtues  and  fall  back,  degenerating  to  become  dormant  or  extinct,  or  to  regenerate  in 
original  or  even  lower  stages,  so  does  Native  Reason  proceed  in  evolving  Pure  Ideal- 
ity, and  so  does  it  also  fall  hack  to  become  dormant  or  extinct.  In  the  Besa  personi- 
licatiou  Native  Reason  is  extinct,  and  it  is  not  a   factor  in  his  talking  powers. 

The  Egyptian  Kneph  Genius  in  a  way  represents  Native  Reason  as  the  original 
impulse-giver  in  the  cyclic  procedures  of  development  and  evolution  of  the  human  in- 
tellect. 

The  Besa-character  stands  connected  with  the  Kneph-idea.  but  it  represents  a  de- 
generate tyi)e  of  speaking  intellectuality,  which  is  losing  its  hold  on  Living  Conscious- 
ness, while  amplifying  its  use  of  wordy  and    pretentiously    ideal    consciousness. 

31 


(lures  of  life  in  the  process  of  uature.  It  carried  the  consciousness  of 
ihouglit  beyond  the  Liviuy-  I''ree-a<>:ency  powers — beyond  the  zenith  of 
mental  evolution  into  tlie  realm  of  merely  conceptive  intellectuality  and 
abstract  vision. 

In  carryinjr  consciousness  away  from  its  original  connection  with  the 
inner  causes  and  modifications  of  life,  language  lost  its  original  power  to 
deal  in  an  immediate  way  with  the  acts  of  nature  as  they  are  in  them- 
selves, and  it  gained  an  intellectual  power,  which  caused  it  to  represent 
the  process  of  nature  by  an  independent  ideal  process  created  and  con- 
trolled  l)y   faculties  aTid  powers  of  the   S])eaking  Ego.^- 


13 
The  Sijtn  of  llic  Crows,  depicting  the 
I'^our  Fiiiulaiiiciital  ('oniitor-profwliirt's 
in  the  procoss  of  cxi.stonce.  ns  finding 
nnegecl  expression  by  Speaking 
Thought. 


Oordian  Knot  entangleinoiits  of  Dog- 
matic Thought,  which  tries  to  hold 
the  purposive  procedures  of  mind  to 
Xilving  Principles. 


Oleanders,  the  entanglements  pro- 
duced by  Empirical  Tliouglit.  which 
proceeds  by  Three-legged  Analogy  to 
elucidate  the  lilvlng  Consciousness  of 
Xatural  Causation. 


The  three  followiiiK  cuts  show  designs  tnlceii  from  early  Christiiin  iiiouuments 
in  ScothiiMl.  The  first  is  an  old  Keltic  design  from  a  cross  at  t'liaiidw  icli,  Nigg,  the 
second  comes   from  Killon  of  Cadball  and  the   third    from    Meigle. 

The  first  design  represents  the  "Tongue  Talent  of  Speaking  Thought,"  as  pre- 
suming to  understand  the  Four  Fundamental  Principles  of  Natural  Causation,  and  as 
presuming  to  speali  advisedly  about  the  requirements  of  civilized  life,  by  reason  of 
its  linowledge  of  revealed  gospel  truth,  emanating    directly    or    indirectly      from      tho 


32 


The  development  of  this  ideal  process  proceeded  by  abstract  metliods 
and  means  of  thinking  and  speaking.  It  went  beyond  and  away  from  the 
organic  manner  of  nature  into  intellectual  distinctions,  which  did  not 
denote  natural  differences.  The  Speaking  Ego  came  to  deal  in  Generali- 
ties and  Particnlaritie.s,  which  did  not  tnily  represent  the  procedures  of 
special  growth  and  decay  in  organic  development,  but  which  statically 
misrepresented  the  causes  of  life  active  in  nature.  The  Speaking  Ego 
eventually  abandoned  entirely  the  use  of  organic  forms  of  language.  It 
entered  into  rhetorical  byways;  it  confined  itself  to  the  use  of  extra  an- 
j'.lytic  sign  and  sound  development;  it  pursued  a  merely  alphabetical 
career;  it  came  to  manufacturing  "Ready-made-ideas"  in  grammatical 
ways  by  terminological  means.  In  these  rhetorical  byways  originated  the 
formation  of  all  sorts  of  abstract,  ideal  representations  and  misrepre- 
sentations of  nature's  activity  and  life's  requirements.  The  rhetorical 
uyways  led  to  all  sorts  of  iconotrraphic  and  alphabetical  representations 
;».nd  misrepresentations  of  Xaturnl  Tausation.  The  naturally  logical 
mind  became  lost  in  the  devious  irrational  ways  of  thinking  and  speaking. 

13    14     15 


(rouiiis  of  Croation.  Notwithstanrlinff  this  usual  tlifolofrical  prosuinptiou.  tlip  picturo 
shows  tho  procedures  of  tho  Thinkinjr  Ero  ontanjrlpd  in  serpent  or  drajron  form,  and 
npproarhinc:  the  delusive  ways  of  "Abstrnet  Intellectuality."  It  does  this  for  the 
piu-p"sc  of  illustratlns  tho  unnatural  character  which  theologically  established  sys- 
tems pive  the  thinkinc-powers.  The  Idea  of  system  is  represented  liy  the  square  form 
of  the   frame  around   the  picture. 

The  second  design  depicts  the  entansrlements  of  Speaking  Thought  which  troub- 
led the  ancient  Caledonians.  These  entanglements  are  of  a  dogmatic  character. 
They  grew  out  of  the  attempt  of  the  Thinking  Kgo  to  tell  the  .\bsolute  Truth,  based 
(iresumnbly  upon  ii  thorough  understanding  of  the  Four  Fiuidamental  Principles,  but 
ignoring  the  shortcomings  of  analytic  language,  alphabetically  evolved.  The  wind- 
ings of  this  dogmatic  way  of  thinking  are  cliaracterisied  by  "crossing-points"  within 
the   center   of   cyclic   procedures. 

The  third  design  is  of  the  Meander-type,  which  was  formerly  employed  liy 
Sacred  .\rt  to  depict  the  empirical  entanglements  of  RKLATIVE  TRUTHS,  formu- 
lated by  the  Thinking  Ego  without  immediate   knowledge   of    Natural    Causation. 

The  three  designs  are  of  a  very  common  type,  and  the  ideas  expressed  by  them 
are  depicted  in  innumerable  ways  by  Ancient  Art. 

None  of  the  three  designs  Imply  any  disparagement  of  the  Thinking  Ego 
or  of  Speaking  Thought.  They  are  only  Intended  to  elucidate  the  futility  of  attempt- 
ing to  fully  represent  the  Causes  of  Life  by  Thought  and  Language,  the  argument 
being  that  the  Living  Consciousness,  which  evolves  and  sustains  the  Free-agency 
Powers,  is  infinitely  superior  to  the  Thinking  Consciousness,  which  presumes  to  repre- 
sent  the   Living   Consciousness   by   talking. 


S8 


The  descent  from   Nature-Knowledge  through  Pure  Ideality  t(j 
Phabnomena- Knowledge,  and  into  mere  Word-Knowledge. 


The  alphabetical  development  of  consciousness  leads  the  Thinking 
Powers  from  the  naturally  full  consciousness  of  inner  causation  to  special 
( onsciousness  of  outer  aspects,  and  eventually  into  extended,  varied  and 
confusing  word -knowledge.  It  is  word-knowledge  which,  having  lost  its 
hold  on  the  natural  guiding-thread  of  Living  Reason  in  original  con- 
sciousness, moves  through  the  process  of  Pure  and  Living  Ideality,  ^®,  " 
into  the  deadly  systems  of  purely  abstract  and  statical  Intellectuality.'* 


16 

Pure  IiiteUcotiiallty  represented  by 
a  Zoroastrlan  Ideogram,  known  as 
Feroher,  Fravashl,  Etc. 


17. 

Tlic  Tliinking  Self,  acting  as  a  de- 
tci-niiiiiiig  innver  in  tlie  realm  of  Pure 
Ideality,  represented  by  Atiura  Mazda, 
the  GeniiiH  of  Intellectual  Oetorniiiia' 
tion, 


The  Zoroastrlan  culti  depicted  the  INTELLECTUAL  DETERMINING  POWER  In 
the  realm  of  PURE  IDEALITY,  by  Ahura,  as  shown  In  the  lower  cut.  Pure 
Ideality  without  sovereign  Determining  Power,  they  depicted  by  a  winged  circle,  with- 
out human  figure  in  or  about  it,  as  shown  in  the  upper  cut.  This  winged  disc  sign 
of  these  cults  represented  an  idea  similar  to  that  of  the  Holy  Ghost  in  the  orthodox 
mind,  that  is  to  say,  the  Consciousness  of  Thought,  fully  evolved  after  the  manner  of 
nature,  but  still  holding  to  the  Pour  Fundamental    Principles    in    Living    or    Feelinu 


34 


Word-knoAvledge  has  had  a  long  career  in  the  ups  and  downs  of  civi- 
lizing movements.  It  has  passed  retrogressiveh'  through  lower  and  lower 
stages  of  intellectual  development,  from  Glyphic  through  Hermeueutic 
Types^^  of  thought  and  language  into  the  Terminological  and  Grammati- 
cal Types,  where  it  now  dwells. 

Most  of  the  modern  knowledge  of  nature  is  but  little  more  than  word- 

Consciousuess,  as  shown  by  the  four-len.ved  development  of  consciousness  within 
the  disc.  The  two  wings  and  the  tail  denote  the  Three  Phases  of  Causation,  and 
the  saddle  al)ove  the  disc  suggests  the  seat  of  the  Intellectual  Determining  Power. 
The  two  ends  of  a  SACRED  TIE  hanging  down  by  the  sides  of  tlie  central  disc 
refer  to  the  idea  which  we  now  call  religious,  from  the  Latin  "religere."  to  bind  the 
discursive  activity  of  Thought  by  synthetic  Types  of  language  back  to  the  Living 
Consciousness  in  nature's  activity,  or,  at  least,  to  the  Mother-consciousness  of  Free- 
agency    Powers. 

.\Iuira  Mazda,  the  personification  of  the  Creative  Genius  in  the  human  mind, 
from  the  Zoroastrian  point  of  view,  represents  the  Thiniving  Self  acting  as  a  Deter- 
n)ining  Power  in  the  realm  of  Pure  Ideality.  This  Determining  Power  of  the  Think- 
ing Self  i)roceeds  in  conformity  to  Living  Principles,  and  the  Reason  of  Living  in 
Natural  Causation.  Its  regime  eventually  gives  way  to  that  of  its  counterpart,  the 
Speaking    Ego. 


18 
The    Tlilnklng     Consciousness     piv- 
siiiiiing  to  play  tlie  star-role  of  Preo- 
.\gency  Power  in  tlic  drama  of  intol- 
loctual  and  social  evolution. 


ABSTRACT  INTELLECTUALITY,  InSacerdotal  Art,  is  usually  depicted  by  vari- 
ous kinds  of  Serpent-pictures.  That  shown  In  the  accompanying  cut  Is  a  hybrid  be- 
tween the  Egyptian  Uraeus,  which' rises  to  elevate  the  intellectualized  Determining 
Power  of  the  human  mind,  and  a  Hindoo  Serpent-idea,  which  represents  the  causes 
threatening  to  destroy  some  natural  "Light  of  Consciousness,"  or,  figuratively  speak- 
ing, the  "Sun,"  as  the  Brahmins  put  it.  ' 

The  upright  Uraeus-llke  serpent  represents  the  Intellectuallzed  Determining  Power 
of  the  abstractly  Thinking  Ego,  a  la  "Upright  Basilisk."  The  two  smaller  serpent- 
heads  rising  above  the  larger  head  of  the  central  serpent,  indicate  the  three-fold 
character  of  the  Determining  Power,  asserting  Itself  in  the  realm  of  moral,  busi- 
ness and  political  life.  The  footing  of  the  serpent  is  circular,  and  formed  by  the  wind- 
ings of  the  tail-end  of  its  body,  in  order  to  indicate  the  ambition  of  abstract  thought 
to  follow  the  cyclic  procedures  of  the  Powers  of  Life  in  the  Process  of  Nature.  The 
main  body  of  the  serpent  rises  above  the  circular  footing,  in  shape  of  an  upturned 
lyre,  in  imitation  of  the  Jacob's  Ladder  idea,  thus  alluding  to  the  pretentious  ele- 
vation of  intellectuallzed  character.  The  little  serpents  wound  around  this  upturned 
lyre  formed  by  the  larger  serpent's  body,  represent  the  "ologies"  of  abstract  know- 
ledge, or  the  "isms"  of  notional  morality,  which  usually  attach  themselves  to  the  main 
standard  of  every  school  of  Abstract  Intellectuality. 

35 


knowledge.  The  Process  of  Nature,  the  Process  of  Life,  the  Process  of 
Pure  Ideality  are  scientifically  and  virtually  unknowable,  because  word- 
knowledge  of  an  inorganic,  teruiinological  and  grammatical  character 
separates  the  consciousness  of  the  powers  of  thought  from  the  consci" 
ousness  of  the  powers  of  life. 


ID 
Hermes  Uiaktorus  or  Iiiternuncliis,  ai-'  the  "Messenger  of  the  Gods,"  Is 
a  Genius  of  langriiage  who  can  connect  the  Evangelic  or  Living  Conscious- 
ness, upon  which  language  can  maliie  nil  impression  only,  with  the  Apostolic 
or  Thinking  Consciousness,  which  can  be  fully  embodied  or  encased  In  the 
definitions  of  words. 

THE  GLYPHIC  TYPE  OF  I>ANGUA(;K.  which  .serves  to  personify  the  active 
character  in  consciousness,  depicts  one  certain  Ilermes-character  as  a  messenger  of 
th(-  Gods.  This  Ilermes-character.  thus  active,  and  not  otherwise  engaged  in  the 
civilizing  business,  does  not  emliody  all  the  powers  of  the  Gods,  nor  all  there  is  to 
gjyphic  or  truly  orKani<'  types  of  language,  but  it  personifies  a  different  Type  of  lan- 
guage,   w'hicli    is    terminologically    unl<nowu.  but  emi)loyed  in  Hermeneuties. 

The  original  hermcTieutic  Type  of  language  is  a  very  different  Type  from  the  later 
Types  employed  by  mythographers.  These  later  Types  substitute  prosaic  for  poetic 
rhetoric;  prosaic  pictures  for  poetic  pictures  in  a  semi-draraatic  way,  which  may  cir- 
cumscribe the  "Crucial  Point"  iu  dramatic  situations,  but  does  not  fairly  represent  It. 
A  now  unknown  use  of  mythical  allegory,  parable  and  fable  gave  life  to  hermeneu- 
tic  forms  of  language;  It  pressed  the  figurative  way  of  speaking  from  its  original  ser- 
vice in  organic  language  into  the  service  of  established  dogmas,  ceremonies  and 
other   formalities. 

The  use  of  mythical  pictures  or  figures  of  speech  gave  embodiment  of  conscious- 
ness in  language  an  entirely  different  character  from  that  which  our  terminological 
Type  of  language  gives  it.  Hermeneutlc  language,  even  in  the  service  of  dogma,  still 
had  some  hold  on  Living  Consciousness,  This  hold  the  terminological  language  has  lost; 
it  has  become  an  extravagantly  Intellectual  Type  of  language,  which  does  not  own  its 
descent  from  any  original  or  mother-congciuusuess,  or  other  source  of  natural  intelli- 
gence. Our  terminologlca,  Type  of  language  never  personifies  the  active  factors  In 
human  consciousness,  and  it  has  no  way  of  fully  and  fairly  representing  these  factors, 
nor  of  explaining  their  rhetorical  personifications.      The   bridge    between    the   old-time 

36 


Word-knowledge  lias  assumed  an  unnatural  character,  which  makes 
natural  knowledge  impossible.  Words  ha^e  become  the  permanent  vest- 
i:ient  or  embodiment  of  prejudicial  opinions,  which  Speaking  Thought  in- 
terposes between  its  own  activity,  and  the  fundamental  Knowing-powers 
of  mind,  partaking  in  the  process  of  nature  and  of  life. 

heruieueutic  language  and  the  modern  terminological  language  has  been  carried  away. 
An  impassable  chasm  now  exists  between  the  natnre-l)orn  consciousness,  or  the  work- 
ings of  natui-al  and  elementary  intelligence,  and  the  tliought-born  consciousness  or 
Intellectual  workings. 

The  nearest  approach  which  our  language  can  make  to  the  old-time  hermeneutic 
use  of  words,  is  the  tropical  use  of  Terms,  and  it  is  by  no  mean.s  a  close  approach.  It 
does  not  get  far  beyond  the  nigh  side  of  the  chasm.  The  tropes,  or  figures  of  speech 
in  modern  language,  are  very  different  things  from  the  rhetorical  personifications  of 
consciousness  used  in  hermeneutic  writings,  and  from  their  representations  as  Hermae 
in  Sacerdotal  Art.     They  differ  as  do  natural   flowers  from   artificial   flowers. 

In  order  to  cross  the  mental  chasm,  or  to  reach  the  original  and  inner  workings  of 
Living  Consciousness,  we  will  have  to  use  tropical  forms  of  speech  in  the  old-time 
hermeneutic  way,  and  we  will  have  to  distinguisli  clearly  lietween  Glyphs  and  Her- 
mae and  iK'tween  Hermae  and  Terms.  The  same  words  may  sometimes  serve  as  either 
(Jlyphs,  Hermae  or  Terms,  the  difference  oi  .service  and  meaning  being  due  to  the  differ- 
ent way  of  using  and  defining  the  words.  Words  are  Glyphs,  if  their  definitions  attribute 
.\CTIVE  CHAUACTEK  TOWERS  to  the  consciousness  which  the  words  embody  or  rep- 
resent. The  same  words  Ijecome  Hermae,  if  tlieir  definitions  refer  only  to  living  phases 
of  consciousness  connected  wltli  causation,  making  mere  faculties  of  Thought  and  Lan- 
guage, and  not  Living  Powers.  And  words  are  Terms,  if  defined  peripatetically  with 
regard  nminly  to  the  thinking  consciousness,  and  especially  to  categorical  states  of 
consciousness.  The  twelve  Olympian  Gods  of  the  Zeus  cult  were  designed  to  figure 
as  (ilyphs  in  language,  but  in  reality  they  were   only    Hermae. 

The  "living-flower-rhetoric,"  which  properly  sustains  tlie  Free-agency  power,  is 
personified  in  Hermes  Ithyphallicos,  or  in  the  original  Hermes  of  the  Greeks,  whom 
Pronapides,  the  tutor  of  Homer,  does  not  name,  but  whom  Ivactantius  calls  Daemo- 
Gargon.  and  this  Hermes  is  a  C'hthonic  divinity  and  father  of  the  Olympian  Gods,  a 
very  different  character  from  Hermes,  the  messenger  of  the  Gods.  He  is  much  like 
Ea  of  the  Babylonians,  or  the  Alligator  man  of  the  ancient  .\mericans,  a  feeling-born 
Type  of  consciousness  in  language  vested,  and   not  a   merely   intellectual   creature. 

Words  which  connect  the  inner  workings  of  living  consciousness  with  the  ideal 
and  superstructural  thinking  consciousness,  act  as  Hermae,  that  is,  they  act  as  mes 
seugers  or  means  of  communion  between  the  living  powers  of  mind  and  the  thinking 
consciousness.  It  is  this  use  of  words  which  was  once  known,  and  should  be  known 
now.  as  the  hermeneutic  Tyi)e  of  language.  -V  word  is  used  as  a  Herme  if  it  ap- 
peals indirectly  to  Living  Reason,  and  serves  to  sustain  the  order  of  Life,  that  is,  if  it 
acts  a§  a  prop  or  "HEliMA"  to  the  ship  of  Life  in  dock,  figuratively  speaking. 

A  word  or  name  acts  as  a  Glyph,  and  not  as  a  mere  Herme,  when  It  appeals  to 
Living  Reason  directly  in  the  Way  of  Life.  The  Glyphic  Types  of  language  are 
long  out  of  use.  They  stood  in  close  and  natural  relationship  to  the  Types  of  Apho- 
nic   sign-language. 

The  Glyphic  Type  of  language  is  intended  to  make  a  mere  impression  on  the 
mind,  and  by  this  impression  direct  the  workings  of  the  mind  along  the  Way  of 
Life,  for  instance,  to  reason  from  Cause  to  Consequence,  and  it  is  not  intended  to 
cause  Thought  to  form  a  definite  or  fixed  idea,  as  do  the  Terminological  and  the 
artificial-flower  Types  of  language.  The  natnral-fiower  Type  of  language  in  Hermen- 
eutics  serves  to  talk  about  the  Gist  of  Fact  without  instilling  or  instructing  a  positive 
or  negative  conclusion  into  the  mind,  but  leaving  it  to  work  out  its  own  conclusions. 
It  is  tills  Typo  of  language  which  the  original  Hermes,  above  referred  to.  reprosent.s. 


Knowledge  of  life  now  consists,  not  of  any  explicit  consciousness  c)f 
fhe  creative  procedures  in  the  process  of  nature,  nor  of  the  Reason  of 
Living  and  Dying,  nor  of  the  Causes  which  support  or  disturb  the  Order 
of  Life,  but  it  consists  of  abstract,  fragmentary,  contradictory,  prejudi- 
cial opinions  with  regard  to  the  Order  of  Life,  and  the  Kight  or  Wrong, 
the  Good  or  Evil  in  human  conduct. 

Modem  knowledge  of  life  is  largely  u  fraud  and  a  false  pretense. 
Knowledge  which  does  not  elucidate  the  very  workings  of  the  Powers  of 


so 


Hapl,  Anubis,  Hoi'os,  Osiris  Onu- 
pliris,  In  the  civilizing:  Instinct 
Itno^tTi  as  tlie  "netlicr  world." 


Osiris  Khent  Anienti,  Horos,  Isis, 
Ka,  in  living  language  or  the  so-call- 
ed "upper  world." 


The  organizing  powers  of  mind,  In  botli  the  civilizing  instinct  and  the 
word- vested  consciousness,  are  here  repi-esented  by  Osiris  Onuphris  and  by 
Osiris  Khent  Amenti  and  by  other  so-called  divliie  personifications  of  Types 
of  consciousness,  either  dormant  or  active,  and  existing  either  silently  in  the 
.civilizing  instinct  or  in  living  language  embodied. 


""  -'^v    A   I 


j^AAAI 


81 
The  dvUizhig  power  of  language  from  the  Egyptian  point  of  view. 

The  subject  of  "TYPES  OF  LANGUAGE"'  is  as  important  as  it  Is  complicated. 
It  has  been  either  ignored  or  unnaturally  represented  by  modern  philologists.  The 
ancient  Egyptians,  in  treating  the  subject,  followed  the  natural  way  in  which  the 
C!onseiousuess  of  Thought  is  developed  and  evolved  by  means  of  various  forms  of 
language.  They  depicted  the  characters  of  the  thinking  power  by  many  grotesque 
figures  which  modern  archaeologists  have  called  "Gods,"  for  short.  The  head-gear  of 
these  pi-esunial)ly  divine  figures  was  designed   witli   intent   to   indicate   the  character, 

38 


IJfe  is  not  natural  knowledge,  but  at  best  it  is  an  abstract  intellectual 
means  to  the  end  of  living,  and  its  value  and  worth  depend  much  on  the 
USE  to  which  the  Free-agency  Power  of  the  human  mind  may  put  it. 

The  knowledge  of  this  age,  which  is  largely  word-knowledge,  misrep- 
resents the  organic  workings  of  the  powers  of  life  in  nature;  but  while  it 
is  defective  in  i-egard  to  the  p  o  w  (^  r  s  of  life,  it  is  the  most  ample 
with  regard  to  the  forces  of  death  ;  it  is  the  most  thoroughly  syste- 
matized analytic  knowledge  which  language  has  ever  enabled  uiaukiud 
to  prepai-e  of  nature's  phaeuomcnal  work. 

The  now  spoken  Types  of  language  which  give  form  to  currents  of 
thought,  are  systematically  great;  they  are  titanically  over-developed; 
but  organically  in  the  last  stages  of  putrid  decay. 

teudencies  and  capacities  of  the  various  Types  of  Consciousness  wliicti  language  tiad 
sei"ved   to   evolve. 

Tlie  EgyiJtians  linew  no  Gods  which  originally  were  not  recognized  Types  of 
consciousness,  by  language  evolved,  and  language-evolving.  The  advent  of  God-ideas, 
foreign  to  human  consciousness,  and  to  the  Ueasou  of  Living  and  Uyiug  iu  Nature,  is 
a  comparatively  late  invention;  it  originated  in  the  purely  alphabetical  development 
of   mind. 

The  accompanying  picture  shows  a  few  of  the  many  Types  of  language,  embody- 
ing consciousness  and  thinking  powers,  as  presenting  themselves  and  the  products 
of  their  workings  to  the  orgauicallj'  evolved  Determining  Tower  in  the  old-time  tivil- 
isiing  instinct  of  the  human  mind,  here  represented  in  a  twofold  way  on  each  side  of 
the  division  mark  in  the  picture.  This  division  mark  in  the  upper  picture  divides  the 
two  realms  of  mind,  upon  which  the  hierarchal  Art  of  ancient  Kgypt,  and  antiquity  in 
general,  built  its  educational  systems,  and  both  of  which  we  must  ever  keep  fore- 
most in  consciousness,  not  only  to  understand  the  meanings  of  ancient  Art  and  sacred 
writings,  but  also  to  idealize  the  present  requirements  of  our  educational  and  instruc- 
tive systems.  These  two  Realms  are  vulgarly  known  as  the  Upper  and  the  Nether 
World.  The  phrase  translated  "upper  world"  once  denoted  the  consciousness  which  is 
embodied  in  a  still  spoken  language,  and  "nether  world  '  meant  the  more  or  less  dor- 
mant consciousness  which  lies  aback  of  spoken  language,  and  which  has  been  evolved 
out  of  the  original  consciousness  of  life  by  Types  of  primitive  language,  which  have 
gone  out  of  use.     This  consciousness   is  tlie  "Eternal  Home"  of  the  Civilizing  Instinct. 

The  right  hand  side  of  the  picture  represents  the  "nether  world"  of  conscious- 
ness. Next  to  the  "division-mark"  thrones  Osiris,  "kheut  amenti,"  the  original  or- 
ganizing power  in  the  human   mind,   which   has   retired    from    the   active   business. 

Before  Osiris  stands  his  sister  aud  queen,  Isls,  presenting  to  him  a  new  Horos- 
conception  for  intellectual  regeneration  of  the  Egyptian  mind.  The  name  Isis  desig- 
nates that  power  which  can  conceive  ideas  after  the  manner  of  nature,  with  particu- 
lar reference  to  counter-procedures. 

Behind  Isis  is  seated  an  older  Horos  on  the  mental  throne,  to  assist  Osiris  "khent 
amenti"  in  determining  the  vital  value  of  word-vested  knowledge,  which  is  brought 
Ijefore  them  by  a  long  procession  of  personified  Tyi)es  of  language,  forming  two  Eu- 
neads  or  sets  of  nine  Types  each.  This  procession  begins  with  Ua,  whom  archaeol- 
ogists call  a  Sun-God,  but  who  In  reality  only  personified  the  Light  of  Organizing  Con- 
sciousness, of  which  Osiris  is  the  Determining  Iteason.  These  Sun-  and  God-ideas  we 
must  either  forget  or  set  right.  Ra  is  a  personification  of  tlie  "Old-Man-Geuius,"  who, 
by  original,  largely  aphonic  and  pictographlc  use  of  language,  helped  to  elevate  human 
character  above  the  animal.  The  so-called  Gods  are  all  personified  Types  of  lan- 
guage, in  pre-alphabetical  days  evolved,  and  retired  since  into  the  shady  realm  of 
the  civilizing  instinct.  These  Types  of  language  still  contribute  something  to  the 
regime  of  mind;  they  act  as  silent  tendencies  and  capacities;  their  former  nature, 
living  in  language,  is  commonly  depicted  with  more  or  less  truth  in  the  old-time  works 
of  religioiis  thought,  from  which  it  may  be  resurrected  by  rational  study,  to  live 
again  in  the  consciousness  and  language  of  latei-  ages.     (See  Hermes  I'syehopompos  • 

That  which   these  Types  of  former  knowing-power    silently    contribute    i«    repre- 
ss 


The  prosaic,  gTauimatical  aud  teriiiinological  Types  of  lauguage  liave 
caused  the  consciousness  of  Thought  to  obscure  the  consciousness  of 
l<'eeliugs,  aud  all  that  natural  consciousness  which  accompanies  the  i'ow- 
ers  of  Life  in  Nature;  aud  now  Thought  and  Language  stand  combined  to 
belie  the  Creative  Powers  in  the  World-process. 

The  various  Types  of  language  which  have  served  mankind  in  various 


seuteU  by  tUe  "offeriugs"  which  each  briugs  toward  the  euthroued  Osiris  aud  Horos. 
They  offer  the  tigure  ot  Ma  iu  the  lugot-vessel,  that  is,  the  origlual  consciousness  ot 
ruw-muterial   ot   l''act-liuo\viug. 

They  also  otter  the  eyes  of  the  old-time  Osiris,  or  Ita,  that  is,  the  original  power  ot 
seeing  Uight  aud  lieasou,  and  the  reyuire'^ieuts  to  or  of  organic  evolution,  as  the  Orig 
inal  Organizing  I'ower  of  miud  saw  it: 

They  offer  the  power  to  use  "Living-flower  Khetorio,'"  or  that  hermeneutic  Type 
ui'  language  which  once  elucidated  the  kuowlcdge  of  Fundamental  Features  aud  Phases 
of  Causation: 

They  offer  further  the  alality  of  thinking  to  the  "t'rucial  I'oiut": 

The    understanding    of    counter-procedures: 

The  joys  of  successful  Free-agency   work,   (called   festivals   by  archaeologists): 

The   power   of   writing   character-developing   Kpos,   etc.,   etc.,   etc. 

Tlie  four  "Tetramorphic  Birds  of  Principles"  (Amset,  Hapi,  Tuniutef,  Kebhsonuf), 
with  letters  fastened  about  their  necks,  hover  over  the  throne  of  lloros,  ready  to 
"commune"  with  the  Thinking  Ego  in  all  the  four  quarters  of  its  word-vested  or 
mortal    realm. 

In  the  left-hand  side  of  the  picture,  wliich  reiiresents  the  "Upper  World"  of  active 
consciousness  in  the  mortal  mind,  appears  Osiris  Onuphris  {,'!)  enthroned  as  the 
tuen  still  liviug  Determining  Power  to  sustain  the  social  and  political  organization  of 
ancient  Egypt.  Before  him  appears  lirst  the  falcon-headed  Horus,  the  re-organizer, 
leading  a  procession  of  nine  following  God-persouilicatious.  Horus  carries  the  "Cor- 
beille  de  Marlage,"  or  substitute  for  it,  and  in  it  his  olferings  of  a  living  bird  with 
human  head,  that  is,  the  character-evolving  love  of  TllUTH,  living  in  the  human 
mind  as  a  regenerative  power,  or  iu  other  words,  the  liealth-maiiiug  Knowledge, 
reproduced  by  return  to  the  sacramental  way   of   thinking. 

Behind  Horus,  the  re-organizing,  or  i-ather,  regenerative  tieuius,  appears  Auubis, 
his  systematizing  brother,  the  second  sou  of  Osiris.  He  makes  "offerings"  of  Egypt's 
favorable  opinion  in  regard  to  the  existing  laws,  based  upon  the  "divine  regime," 
the  rules  and  regulations  for  moral,   business   and  political   work. 

The  "Birds  of  Principle,"  hovering  over  Auubis,  have  lost  their  tetramorphic  char- 
acter, but  yet  they  do  duty  in  apparently  or  pretentiously  the  same  way  as  iu  the 
".Nether    World." 

Behind  Auubis  comes  Hapi,  the  Father  of  the  feeling-born  Gods,  generated  In 
the  living  currents  of  Time.  Old  Hapi  is  usually  considered  as  a  personification  of 
the  Nile.  He  offers  flowers  of  civilized  feelings,  making  for  the  iutellectual  "Fruits 
of  Ueasouableuess."  This  procession  of  Gods,  actively  living  in  Spoken  Thought,  con 
eludes  with  the  Twice-greatest  Thoth,  who  off'ers  nourishment  for  the  Free-agency 
miud  by  his  Hermeneutic  Types  of  language,  produced  and  prepared  to  sustain  com- 
mon and  social  sense. 

Behind  Thoth  comes  Caesar,  Ptolomaeus  XVI.,  and  his  mother  Cleopatra.  Ptolo- 
nuieus  offers  to  see  the  facts  in  his  kingdom  with  the  very  Eye  of  Osiris,  the  original 
aud  divine  organizer  of  human  society.  Cleopatra  offers  to  sustain  the  elevated  char- 
iurter  of  civilized  feelings. 

By  this  picture  it  appears  that  the  Egyptians  attributed  twice  as  much  civilizing 
virtue  to  the  old-time  civilizing  instinct  as  they  did  to  active  word-vested  intellec- 
tuality. 

40 


ways  (luring-  various  ages,  each  developing  its  own  kind  of  knowledge, 
i)resumably,  at  various  times  in  ages  long  past,  made  much  of  that  known 
which  is  now  scientifically  unknowable.  ^,  ^S  ^^ 

Language  either  evolves  the  elementary  knowing-powers  of  the  Liv- 
ing Self  in  natural  ways  into  explicit  knowledge  of  the  workings  of  life 


The  inscriptious  accompauyiug  the  picture  are  left  out,  as  being  unnecessary  to 
the  present  purpose.  Historic  data  which  have  no  bearing  on  our  subject,  and  God- 
names,  the  meanings  of  which  are  not  fullj  explained,  are  worse  than  useless;  they 
are  confusing  and  distracting. 


22 

The  Genu  of  Uje  Old-time  I^iigtiuge,  which  evolved  the  civilizing  In- 
stinct, are  here  shown  mailing  their  offerings  of  old-time  linowledge  to  the 
organizing  consciousness  in  tlw  Free-agency  mind,  or  what  Is  the  same 
thing,  to  the  religiously  inclhjed  minds  of  ancient  Kgypt,  imbued  Mith  the 
Osiris   consciousness. 

The  many  TYPES  OF  LANGUAGE  which  are  here  making  offerings  to  the 
Osiris  family,  and  the  fruits  of  consciousness  which  they  have  developed  and  are 
offering,  are  all  of  a  religious  character;  they  all  labor  to  draw  the  "attention  of  the 
thinking  powers  to  the  Living  Consciousness  in  the  mind,  and  to  the  civilizing  instinct 
pre-alphabetically  evolved.  The  so  drawing  the  attention  of  Thought  Avas  known  as 
ancestor  worship,  figuratively  speaking,  being  the  reverence  which  the  human  mind 
uiituruliy  has  for  the  powers  which  have  elevated  it  above  the  animal. 

Extinct  Types  of  language,  by  influence  upon  consciousness,  become  factors  in  the 
civilizing  instinct,  and  as  siich  they  are  here  shown  making  their  silent  offerings  to 
the  living  and  speaking  Organizing  Power  of  Mind,  personified  as  the  Osiris  family. 


41 


in  the  process  of  nature,  or  it  obscures  these  workings  by  conceptive  arti- 
fice and  visionary  word-vested  intellectuality.  Both  Thought  and  Lan- 
guage ai-e  the  means  which  the  Living  Self  employs  to  the  end  of  knowing 
Fact  during  certain  stages  of  development  and  evolution.  The  success  of 
such  employment  depends  upon  both  the  proper  kind  and  the  proper  use 
of  means.  If  the  faculties  of  Thought  and  Language  are  not  so  devel- 
oped as  to  contain  the  proper  kind  of  means,  then  the  resulting  knowledge 
of  Fact  will  be  defective,  even  if  the  discerning  and  reasoning  powers  of 
the  I^iviug  Self  labor  with  the  best  intentions  in  the  cause  of  I'act-kuow- 
ing.  Sense  is  the  means-developer;  Reason  is  the  ijowei-  which  employs 
the  means  by  Sense  developed. 


23-34 

Two  Mothers  of  Knowledge:  Venus 
I'rania  as^  the  Motlier  of  the  natur- 
ally evolved  Knowing  Power,  and  a 
Veil  us-Herine,  as  the  torni-ve>-ted 
Knowing  Power,  by  grammatical  use 
of  language  developed. 


Veuiis  Uriuiiii  is  an  original  coueeptioii  of  motlier-cousciousness  pre-alpbabeticullv 
evolved  l)y  language,  used  in  accordanop  with  i)rineiples  of  life  aud  of  death.  The  Venus 
of  the  Heruip  type  is  a  version  of  the  Aphrodite  Pandemos  conception,  being  reduced 
to  a  statical  idea  by  use  of  language,  which  ignores  hiving  I'rineipies  and  vests  judg- 
ments in  fixed  terminology  aud  relatively  true  ideas. 

THE  ORIUiNAL  VENUS  here  shown  is  from  an  Ktruskan  design,  kuowu  as 
Venus  Urania.  It  is  a  glyphic  personification  of  the  mother-consciousness,  out  of 
which  the  Free-agency  Powers  of  the  mind  are  evolved.  It  represents  a  partial  parallel 
to  the  Kve  character  of  Bible  myth,  it  generates  ideality  and  intellectuality  by  vir- 
tue of  descent  from  the  self-conscious  Reason  of  Living,  and  in  accordance  with  Cre- 
ative Principles  of  Procedure. 

THE  VENUS  OF  THE  HERME  TYPE  represents  a  much  later  historic  personi- 
fication of  intellectuality,   by   hermeneutic,  Imt    prosaic-growing    language   evolved. 

These  two  products  of  Ancient  Art  may  serve  to  illustrate  two  Types  of  mental 
and  intellectual  development  and  envelopment,  by  means  and  powers  of  thought  and 
language. 

Venus  Urania  repre.sents  a  Type  of  mentality  developed  after  tlie  manner  of  na- 
ture; while  the  Venus  of  the  Herme-type  re])resents  intellectuality  developed  after 
the  manner  of  term-vested  thought.  The  st.ige  of  development  from  the  former  to  the 
latter  implies  a   downward  procedure  from  old-time    Glyph-   and    Nature-knowledge   to 

42 


The  eificieucy  of  llie  liuuiau  kuowiug-power  depends  as  much  upuu 
tlie  kind  of  means  provided  by  tSeuse,  as  upon  the  reasonable  use  of  these 
means.  \\  iriKtut  suitable  means,  good  work  cannot  be  done,  even  by  uw. 
best  of  intentions  or  ability.  The  dictionary  words  which  modern  lau- 
tjuage  furuislies  are  not  suitable  means  for  the  purpose  of  knowing  tlu; 
inner  workings  of  nature,  or  of  organizing  human  society. 

Language  having  begun  its  career  by  developing  the  original  con- 
sciousness of  Natural  Causation,  ^,  ^^  which  characterizes  the  Powers  of 


later    sacerdotal    knowledge    tixed    iu    liermeneutic  Types  of  languajje,  which  uo  longer 
directly   couuected   the   Thiukiug  powers  of  the  miud  with  the  Liviug  powers. 

Iu  the  original  glypUic  persouiticatiou  of  Veuus  Urauia,  both  Liviug  aud  Thiukiug 
Consciousness  are  embodied  iu  the  organic  growth  of  character.  The  analytic  Thiuii- 
ing  Consciousness  is  given  its  own  representation  by  the  star-spangled  dress  of  the 
tigure.  The  stars  here  are  not  of  the  ordinary  type,  denoting  fixed  ideas,  but  thej-  are 
crosses  or  ■■Crucial  i'oiut"  sigus,  which  refer  the  thinking-powers  to  the  I'riuciples 
of  I'rocedure  iu  Life  and  Ueath.  In  mythical  art,  the  dress  always  meaus  "verbal 
vestment  of  ideality."  The  vestment  is  either  naturally  formed,  or  is  artificial.  The 
more  natural  vestment  is  usually  represented  by  the  skius  of  animals,  aud  the  less 
natural  by  hand-made  draperies.  The  dress  is  often  given  some  artificial  and  rigid 
form,  to  indicate  the  auxiliary,  nominal  and  deuterouomiual  work  which  Speaking 
Thought  performs   iu   its   service   to   civilized   life. 

The  dress  being  held  up  by  one  hand  only  of  Veuus  Urauia  indicates  the  one-sided 
mental  hold  of  language  on  auxiliary  conceptions;  while  the  other  hand  being  raiseil 
suggests  the  readiness  of  action  in  support  of   the  elevated   Free-agency   I'owers. 

Urania  does  not  wear  a  "■rationale,"  but  only  a  shoulder-strap,  to  show  that  the 
here  personified  Type  of  consciousness  is  uot  double-active  after  the  manner  of  na- 
ture, tliat  it  does  uot  proceed  from  both  sides  toward  the  "Crucial  I'oiut,"  but  that 
it  is  a  lateral  power,  which  needs  some  initiative  and  referendum  iu  the  mental 
household.  Urania,  in  the  mjth  of  Aucient  Italy,  is  uot  like  the  Biblical  Jive,  the  original 
mother  of  Free-agency  consciousness  and  powers;  she  is  uot  a  Magna  Mater,  but  she 
is  more  of  a  foster-mother  of  that  Keasonableness  which  grows  by  the  side  of  an 
established  God-system.  She  is  much  like  Acea  Larentia,  the  personification  of 
mother- wit,  and  not  unlike  Mater  Matuta  or  luo-Leukothea.  She  furnishes  the  Intel- 
lectual Lights  of  the  within  and  the  without  to  sustain  Reasonableness;  she  sustain.-; 
the  natural,  non-conveutional  freedom  of  mind  which  makes  for  Right  thinking  aud 
Right-doiug,  for  "the  (rightful)  joys  of  living  ever  well  from  the  fount  of  human  life" — 
from  Albunea's  grotto — ^meaning  that  the  Free-agency  Doing-power,  naturally  founded  in 
Common  Sense  and  evolved  In  the  way  of  Native  Reason,  needs  no  conventional 
makeshifts  to  restrain  its  joys.     Uaudeamus  igitur. 

Venus  as  a  Herme-type  stands  lower  Chan  Eve;  she  represents  a  school  of  thougiit, 
by  hermeneutic  language  converted  into  a  stationary  creed. 

The  Urauia  figure  standing  barefooted  on  the  mythical  turtle,  indicates  that  the 
here-persomfied  mentality  has  a  natural  footing  on  Living  Consciousness,  individual 
and  universal,  and  not  merely  a  distant  hold  of  it  by  means  of  Thought-  and  Word- 
knowledge;  and  it  further  indicates  that  this  character  exercises  its  living  and  thinking 
powers  in  the  natural  care  of  feelings,  and  through  ttem  in  the  care  of  the  I'owers  of 
Life — of  Civilized  Life.  The  hair  being  dressed  a  la  Trisula,  suggests  that  the  "i^ines 
of  Thought"  hold  to  the  Living  Consciousness  of  the  three  Strands  or  Phases  of  Nat- 
ural Causation,  and  make  moral  and  business  matters  merely  side-issues  to  the  cen- 
tral  organized  endeavors. 

The  mythical  turtle,  on  which  Venus  urauia  is  posed,  figures,  in  Sacerdotal  Art,  as 
that  elementary  Type  of  Living  Consciousness  which  embodies  that  which  is  uni- 
versal and  individual  iu  Natural  Causation,  and  which  is  now  "terra  incognita" 
to  modern  learning.  Ancient  Art  has  used  the  form  of  the  turtle  to  represent  elemen- 
tai-y  consciousness  by  a  presumably  elementary  form  of  life;  the  turtle  in  Sacred  Art 
taking  the  place  of  that  which  in  modern  biology  would  be  called  a  primitive  cell.  Art 
has   made  the  four  legs  of  the  Turtle  indicative  of  those  mental  procedures  which  ad- 

43 


Ijfe,  presumably  evolved  explicit  knowledge  of  the  natural  workings  of 
I  he  Powers  of  Life  and  of  Natural  Causation.  This  presumption  under- 
lies the  great  religious  systems  of  the  world.  If  this  presumption  is  cor- 
rect, then  the  return  to  the  Use  of  that  original  Type  of  language  should 


here  to  Fundamental  Principles.  This  fact  might  indicate  that  the  Etruskans  claimed 
some  understanding  of  Ijasic  principles,  which  the  Greek  Cult  considered  beyond  its 
reach.  Etruskan  Art  is  more  thorough-going  than  Greek  Art,  although  inferior  in  giv- 
ing attractive  appearance  to  its  work.  The  Etruskans  may  not  have  made  any  spe- 
cial study  of  the  subject  of  Fundamental  Principles,  but  their  works  of  Art  conform  to 
them.  Their  Lares  and  Penates  seem  to  have  been  personifications  of  the  old-time 
consciousness   of  Living  and   Organizing  Principles  In  family  and  social  life. 

The  differences  in  the  conceptions  of  Venus  Urania,  Venus  Pandemos,  and  the 
Venus  of  the  Herme  type,  as  mothers  of  knowledge,  are  typical  of  many  religious 
cults.  They  may  be  compared  to  the  differences  in  the  conceptions  of  Istar,  the  Baby- 
lonian personification  of  the  Mother-consciousness  of  star-ideality  and  star-ideas. 
Istar,  as  the  daughter  of  Ann,  of  Ea,  or  of  Bel,  portrays  different  characteristics  of  the 
liuman  mind.  Similar  dift'ereuces  are  also  indicated  in  the  characters  of  the  tliree 
Marys  in  the  New  Testament  story. 


Tlie  Organizing;  Power  of  Mind  eji- 
(oiing-  as  a  iiiiiHer  into  the  lateral  or 
l)raiM'h-developinent  of  intelleetuality, 
represented  by  Sol-Osiris  (?). 


SOL-OSIRIS,  a  secondary  Osiris-character,  appears  here  in  the  Tree  of  knowledge, 
which  shows  tendencies  to  divide  its  growing-powers  in  lu'anch-developnient  and  coii- 
traiy  ways,  threatening  to  split  apart.  The  split  in  the  tree  is  de.signed  to  indicate  the 
Idea  of  intellectual  chasm,  produced  by  the  contrary  ways  of  thinking. 

Osiris  appears  repeatedly  In  such  chasms,  as  a  re-organisiing  power  seated  on  a 
lotus  flower.  In  this  case,  he  appears  seizing  the  divided  branches,  as  if  holding 
them  together  to  prevent  further  splits  in  the  realm  of  mind.    His  presence  in  the  tree 


44 


enable  us  to  revive  this  now  forjjotten  knowledge  of  original  causes  in  our 
consciousness.  The  same  Type  of  old-time  language  should  serve  the  mind 
again  in  the  same  way;  if  reasonably  used,  it  should  serve  to  r  e  v  e  a  1  the 
knowledge  originally  c  v  o  1  v  c  d  by  it.-^'  It  should  serve  to  throw  JJght 
where  modern  science  says  all  is,  and  ever  must  remain  darkness  of  night, 
— the  impenetrable  darkness  in  which  religious  dreamers  are  fondling 
their  God-ideas. 


of  knowledge  acts  as  a  unifj-ing  power  in  the  midst  of  diversity  of  opinions. 

'I'lio  original  Orsiris  is  a  glyphic  personification  of  tiic  organizing  power  in  tlie  mind, 
liy  language  evolved,  and  later  metamorphosed  into  a  silent  factor  in  the  civilizing 
instinct. 

Sol-Osiris  Is  a  re-incarnation  of  the  original  organizing  power,  re-entering  language 
and  consciousness,  as  a  Hermeneutic  Type  of  speech,  diffusing  the  IJght  of  Truth 
to    regenerate    intellectuality. 

IJght-diffusing  Solar  Heroes  are  generally  nietatron  characters,  that  is,  assistants 
to  the  original  organizing  Genius,  and  their  verbal  personifications  fall  more  properly 
into  Hermeneutic  than  into  Glyphic  Types  of  language,  for  they  are  not  usually  factors 
of  self-consciousness  to  which  the  original  fullness  of  character  is  ascribed;  they  are 
only  assistant  faculties  in  distinction  to  the  Creative  Genius;  they  are  "Paredros"  and 
"Synthronos"  characters,  tliat  is,  they  are  assistants  in  sustaining  the  Order  of  Life — 
assistants  to  the  Genius  of  intellectual  evolution.  This  Sol-Osiris  appears  as  a  personi- 
fication of  the  intellectual  determining  powei-  in  tlio  liuman  mind  at  a  certain  late  stage 
of  its  evolution. 


36 
Kadnios  and  Harnionla  appear  as 
!•(  generators  of  the  deranged  order  of 
InteUeetnal  and  soelal  life:  they  are 
laiiguage-regejierators.  Ry  restorlnjj 
(he  virlnes  of  organic  language 
I  hey  restore  the  «orking-ordei'  of 
the  hinnan  tntelle<'t  and  they  estah- 
li.sh  a  reign  of  peace  and  harmony  hi 
cMlIlzatlon: — tliey  cause  language  t;) 
be  u.sed  under^tandingly.  and  thereby 
tlie.v  unify  diverging  opinions  and 
bHng  about  an  Intelleetual  incrogani- 
os  or  Holy  Marriage. 


THE  KADMOS  AND  HARMONIA  MYTHS  depict  the  re-introduction  of  a  Type 
of  language,  presumably  suitable  to  harmonize  conflicting  Interests  and  divergent  opin- 
ions in  social  life,  by  evolving  unifying  and  uniform  consciousness  in  the  public  mind. 
The  stories  bear  evidence  of  an  early  effort  to  the  end  of  securing  a  Type  of  language, 
which  could  provide  some  ever-enduring  dogma  which  the  Zeus  Cult  lacked,  but 
which  the  older  Egyptian  Cult  pretended  to  have,  and  which  intellectual  development 
always  needs  to  sustain  its  upright  character  and  its  conscious  hold  on  Natural 
Causation,  even  as  the  human  body  needs  a  backbone. 


46 


Certain  New  Testament-writers  were  ambitious  enough  to  try  their 
hand  at  resurrecting  the  original  Organic  Type  of  language,  or  at  least 
rhey  imitated  the  older  authors  of  Sacred  Writings,  assuming  that  a  cer- 
tain figurative  USE  of  language  would  correct  the  then  prevailing  errors 
in  popular  ideas  of  Light  and  Right,  by  restoring  the  natural  working 
order  of  Consciousness  and  Free-agency  Powers. 

These  writers  made  the  Logos  the  "Crucial  Point"  of  their  p<¥orts, 
and  they  proceeded  toward  that  Point  by  the  use  of  the  "Gamikos  Logos", 
(hat  Living  Flower  Ehetoric  or  undefined  engaging  talk  which  paves  the 
way  to  the  intellectual  Hierogamos,  presumably  developiu'i  the  power  to 
make  one  happy  family  of  the  whole  race.  ^.  " 


Kadmos  is  a  lanKtiaKe-renovatlnp  Grenlus.  iiitrodueed  into  the  Zpus  Cult  to  supply 
its  fnnrtamental  deficieneies.  His  purpose  aims  at  malvinpr  alphahetioal  laiisuaRo  do  tli-> 
wort  formorly  done  liy  Grlypliio  forms  of  speecli.  and  at  holding  the  Tliinlcinff  Ego  and 
its  worlv  to  tlie  original  consciousness  of  Living  Principles  in  Natural  Oausation.  The 
Type  of  language  always  needed  for  the  restoration  of  social  relationship  in  civilized 
life  is  that  Gamikos  Logos  or  "Rngaging  Talk."  which  makes  for  the  Clntellectual)  Hi- 
eroganius — for  At-one-making  of  contradictory  opinions  and  conflicting  interests. — by 
employing  organic  ways  and  means  in  the  way  of  Intellectual  and  social  development 
and  evolution.  All  this  is  based  upon  the  old-time  recognition  of  the  Fact  that  lan- 
guage has  power  to  bring  out  the  tendencies  to  either  Social  or  Fatal  Relationship — 
usually  called  the  tendencies  for  Good  and  Evil.  If  an  inspiring  Type  of  Ian- 
irnnge  is  employed,  which  brings  out  the  tendencies  of  the  natural  nobility  of  the 
Iiunian  mind,  it  will  build  up  a  high-character  Type  of  Family  Life,  and  this  sort  of 
Family  T,ife  presumably  will  build  np  successfully  a  highly  organic  rivili!c;itioii.  Tf 
on  the  other  hand,  a  prosaic,  classifying  Type  of  language  he  employed,  which  only 
serves  the  systematizing  purpose  of  bread-winning,  money-making,  etc..  then  the  evo- 
lution of  Human  Character  and  the  mental  tendencies  making  for  liigh  and  noble  en- 
deavors will  be  neglected,  and  Fatal  Relationship  will  come  to  destroy  Social  Rela- 
lionship.  The  iirosaic.  classifying,  terminological  Type  of  language,  which  soi-\e<  tli'^ 
Industrial  purposes  exceedinsrly  well,  serves  the  social  purposes  badly:  it  flattens  the 
intellectnalized  character:  it  cannot  ser\'e  to  elevate  the  consciousness  of  Feelings,  or  to 
harmonize  its  conti-arieties  in  the  inteilectual  Determining  Power  of  the  Free-agency 
mind. 

Kadmos.  it  is  alleged,  had  invented  a  Type  of  language  which  could  bridge  the 
OHASM  between  business  and  social  principles,  and  thereby  serve  to  harmonize  tlic 
conflicting  interests  In  social  organization.  His  Type  of  language  was  based  on  the 
Egyptian  presumption  that  the  Inner  workings  of  nature  must  be  fully  known  and 
fairly  embodied  In  the  sacerdotal  Tii)e  of  language,  In  order  to  evolve  human  feel 
ings  and  high-souled  thought  and  to  hold  them  to  the  required  Height  of  Civilized 
Character. 

This  Egyptian  presumption  is  here  indicated,  as  usual,  by  the  serpents'  tails,  which 
support  the  human  bodies  in  place  of  legs. 

The  myth  of  Isis  and  Serapis  presents  a  later  effort  of  Introducing  a  "Gamikos 
Logos"  in  Civilized  Life; — the  effort  of  the  Alexandrian  school  of  learning,  which  took 
place  about  the  beginning  of  the  Christian  Era.  Isis  and  Serapis  are  shown  as  up- 
right Basilisks  (Uraei)  with  serpent  tails,  tied  together  to  Indicate  a  certain  intellectual 
unification  of  the  understanding,  and  the  fuct  or  presumption  that  by  introduction  of  a 
certain  unifying  Type  of  language,  the  old-time,  dogmatically  systematizing  Genius  of 
Serapis  could  be  united  to  the  organizing  Genius  of  Isis,  as  it  were  In  holy  marriage,  to 
reproduce  healthful  organic  development  and  evolution. 


46 


It  seems  thej  did  not  quite  succeed  in  restoring  the  Froe-agencj 
Thinking  Power  to  its  High-character  working  order,  nor  civilization  to 
the  conditions  of  Paradise.  They  did  not  succeed  in  leading  Christianity 
into  anything  like  the  land  of  promise  where  "Milk  and  Honey"  flow  in- 
stead of  "Sweat  and  Blood."  But  nevertheless,  these  writers  may  have 
understood  their  business.  If  they  have  failed,  then  perhaps  causes  other 
than  their  incompetency  may  have  intervened  between  their  purpose  and 
its  final  achievement.  Their  successors  may  not  have  understood  them. 
Changeful  causes  may  have  come  to  interfere  with  the  success  of  their 
work.     Or  perhaps  the  effect  of  their  work  may  have  been  just  all  that 


Tlie  ne<'cssit.v  of  luiifyiiiK  the  hread- 
winiiliig  system  with  tlie  organlziiije;  en- 
deavors is  IHustrated  by  Isis  and  Serap- 
Is,  who,  operating  In  both  the  upper 
and  nether  worlds,  the  word- vested 
knowing  power  and  the  unwritten  civ- 
ilizing instinct,  bind  in  "Holy  >far- 
riage"  tlie  human  understanding  re. 
gaixling  conflicting  inter<'sts  and  opin- 
ions by  the  "Knot  of  ITerakles" — "the 
harder  the  parting  pull,  the  firmer  the 
mutual  tie." 


HIER0G.4M0S  OP"  SBRAPIS  AND  ISIS  is  a  Roman  Renagcence  Idea,  Intended  to 
harmonize  the  work  of  Boclal  or$;anization  with  that  of  bread-winning  syBtems. 

The  serpent-tnils  here,  as  ever,  indicate  the  assumption  of  the  knowablllty  of  the 
inner  workings  of  nature.  The  picture  is  probably  of  gnostic  origin  or  a  persiflage  on 
the  then  flourishing  gnosticism.  Isls  should  have  a  throne  on  her  head,  to  Indicate  her 
Royal  Determining  Power  as  an  organizer  of  social  life.  Serapis  should  have  his 
bushel  measure  on  his  head,  to  Indicate  that  he  Is  a  systematizing  Genius,  who  does 
everything  in  strl't  conformity  with  Living  Principles,  Isodatically  distributing  the 
fundamental  requirements  to  civilized  life.  The  modern  artist,  in  copying  the  defaced 
head-gear,  does  not  seem  to  have  grasped  the  ancient  idea  embodied  in  the  design. 


47 


could  have  been  desired  or  accomplished.  Some  great  thinkers  imagine 
that  the  Christian  cult  is  the  croAvniug  glory  of  the  civilizing  endeavors 
of  all  ages.  Whether  these  imaginings  have  anything  to  do  with  Fact  or 
not,  does  not  here  matter. 

The  question  of  paramount  interest  before  us  may  be  thus  stated; 
Is  there  any  Type  of  language  different  from  our  own,  which  can  serve 
the  civilizing  endeavor  better  than  our  own?  Can  the  faculties  and 
Powers  of  language  be  put  to  any  better  use  than  Ave  now  put  them? 


The  Genius  of  Thoth  presiunabl.v  car> 
talk  about  Pact  so  as  to  draw  the  at- 
tention of  Tlioiight  to  the  very  Gist  of 
Causation  by  cireiimscrlblng  it. 


THE  KYniOLOGICAI.  THOTH  is  a  inythioal  personifieation  of  the  principal  fac- 
tor in  the  liernieneutic  Types  of  language.  In  the  accompanying  picture,  he  figures  as 
a  factor  in  Kyrlology — the  old-time  "Art  of  speaking  to  the  Point,"  that  is,  directly  to 
tlie  Living  Determining  Power  in  self-consciousness.  Thoth.  however,  speaks  to  the 
I'oint  only  by  surrounding  it  with  figures  of  speech  and  anagogic  stories,  and  perhaps 
also  with  mythical  allegories  and  parables.  The  Egyptian  ideas  on  the  subject  differ 
from  the  Greek  ideas,  and  as  they  differ,  so  does  the  Thoth-character  differ  from  that  of 
Hermes.  Thoth  here  is  writing  on  the  fruit  from  the  Tree  of  Sacred  Knowledge,  which 
embodies  the  Gist  of  Fact  in  the  seed,  having  living,  regenerative,  organizing  powers. 
Writing  on  the  outside  of  the  fruit  is  not  equivalent  to  penetrating  into  the  Gist  of 
Life — the   Kyrlological  Point.     (See  the  Egyptian    illustrations   to   Kyrlology). 

Thoth  Is  not  here  writing  alphabetically,  but  in  pictures,  in  so-called  hieroglyphic 
characters,  which,  through  both  aphonic  and  phonetic  development  of  the  thinking- 
powers,  appeal  directly  to  Living  Consciousness,  presumably. 

We  must  not  ignore  the  fact  that  the  eye,  as  well  as  the  ear,  may  serve  in  the 
development  and  communication  of  consciousness.  Living  pictures  and  their  abstracts, 
the  symbols,  are  effective  means  to  appeal  to  and  awaken  the  original  consciousness, 
out  of  which  the  thinking  consciousness  is  evolved. 

That  function  which  words  perform  by  way  of  the  ear,  with  'regard  to  both  the 
Living  and  the  Thinking  Consciousness,  maj  also  be  performed  by  glyphlc,  plctographlc 
and   symbolic  representations.     For  Instance,    the   picture   or  diagram   of   a   rose   may 

48 


If  language  can  be  made  to  elucidate  the  original  causes  and  the  essen- 
lials  of  Right-doing,  so  as  to  bring  about  any  improvement  in  modern 
( ivilization,  then  we  want  to  Icnow  all  about  it,  right  now. 

It  does  not  matter  whether  we  call  the  initial  step  toward  the  restor- 
ation of  Organic  Language  and  the  resurrection  of  original  consciousness 
and  of  knowledge  of  original  causes,  "Gamilcos  Logos",  or  "Devanagara", 
or  any  othei"  collection  of  ten  or  twelve  letters  which  we  may  happen  to 
frame  into  a  word  of  unknown  or  undefinable  meaning;  it  does  not  mat- 
ter whether  we  follow  the  Kew  Testament  writers  or  the  authors  of  the 
"^''edas.  or  of  the  Arabian  "N'icrhts'  stories,  as  louf  as  we  can  arrive  at  more 
thorough  knowledo-e  of  cause  and  consenuence  than  science  can  offer,  and 
at  a  determination,  truer  to  renuirements  of  civilized  life,  than  are  those 
which  now  control  us  and  the  movements  of  civilization. 

T?v  n'oiu"'  backwards  in  the  wav  of  alohabetical  and  rrrammatical  de- 
velopment of  lano-uar^e.  we  will  soon  come  to  know  much  of  that  which 
now  appears  scientificallv  unknowable.  We  will  come  to  know  some 
orisrinal  causes.  We  will  come  to  know  the  oriirin  of  life. — of  conscious- 
ness— of  ideas — of  animal  and  of  human  nature. — of  the  difference  be- 
tween animal  and  human  nature,  etc.  And  if  the  pre-alphabetic  learninc: 
of  ancient  China  can  be  fully  recovered,  we  mav  soon  even  come  to  know 
the  origin  of  the  earth  and  of  the  planetary  system,  and  the  very  Gist  of 


sprro  to  appftnl  to  tho  Livinff  ns  wpll  as  to  tho  Thinkinc:  ronscionsness.  It  m.-ir  rpffir 
Thoneht  to  its  abstract  olnssification  of  the  ROSA  family,  or  it  may  appoal  to  the 
clinraotoristics   of  thp  roso.   aiifl   to   tho   Tyiviiisr  Oonsoionsnpss  of  snipll  and  hpaiity. 

Olfl-tiinp  lonrninir  pnif!  nuifh  nttontion  to  tiip  rarions  ways  and  mpans  liy  -wliifh 
Tlioiijrht  and  Lancnajrp  oonld  deal  witli  tlioPowors  of  Lifp  in  nature  and  hnman  nn- 
tnro.  in  fact,  philolosry  was  ttie  mother  of  ail  studies.  All  lancuaRPs  werp  pvolvpd  by 
ponspionsnpss.  active  in  the  human  mind,  and  by  seleptire  and  rp.lpctive  proopdurps  of 
thp  mpntal  Dptprmininir  Powprs,  vpsted  either  in  thp  Fpelinfr-self.  the  Free-aceney 
Power  or  the  Thinkinc-  Eiro.  The  evolution  of  lanffuaco  was  not  a  hap-hazard  jrrowth. 
liut  a  matter  of  consolous  determination  atall  times,  previous  to  historic  ajips.  Purins 
these  later  apres.  littlp  or  no  attention  was  paid  to  the  evolution  of  lanj^unjie.  Other 
studies   engrossed   the   mind. 

Thp  study  of  modern  philology  is  a  mere  sham. 

The  last  of  reasonable  efforts  to  elucidate  the  workings  of  language  upon  con- 
sciousness and  life,  was  the  study  of  the  differpnce  between  the  hermeneutic  and  tho 
terminological  use  of  words.  The  study  of  this  difference  seems  to  have  been  made 
the  principal  feature  in  educational  endeavors  to  promote  Right-thinking  and  Right- 
speaking,  or  the  practical  use  of  logic  and  rhetoric.  It  is  depicted  everywhere  in  Epos 
and  Sacerdotal  Art. 

The  last  of  the  pre-historic  ages  looked  upon  the  hermeneutic  way  of  using  words 
as  the  sacred  or  healthful  way  of  developing  consciousness  and  of  evolving  character 
for  the  organizing  work  in  social  life:  and  it  looked  upon  the  terminological  and  cat- 
egorical use  of  words  as  being  of  the  profane  and  historic  Type  of  language,  service- 
able mainly  to  sustain  the  systematizing  work  in  civilization.  This  subject  Is  almost 
entirely  ignored  by  modern  students  of  logic  and  rhetoric,  yet  it  is  of  the  utmost  im- 
portance to  Right-thinking.  Right-speaking  and  Right-doing — to  the  proper  development 
of  consciousness,  to  the  rp<inired  elevation  of  hnniau  cluinicter — to  the  enlightenment 
and  discipline  of  the  Free-agency  powers  in  the  hnman  mind.  The  Importance  of  this 
subject   will   become   apparent   presently. 

49 


Fact,  the  very  wav  of  the  Creative  Genius  in  the  World-process.  In  any 
event,  we  will  come  to  know  Good  and  Evil  as  they  were  known  in  pro- 
paradisial  days.  And  maybe  this  sort  of  knowledfje  will  af¥ect  the  positive 
knowledge  of  our  own  ideas  so  happily  that  we  may  learn  to  pay  some 
respect  to  Fact  as  it  is  in  itself,  and  apart  from  our  own  prejudicial  way 
of  looking  at  it.  And  maybe  also,  wo  may  bo  brought  to  learn  that  our 
Mlow-men,  who  diflPor  from  us  in  judgment  of  Right  and  Wrong,  have 
consciousness  of  Light  and  TJight  which  wo  have  reasons  to  respect  and 
consider. 

Writings  which  deal  with  the  character  of  human  consciousness  are 
apt  to  run  into  unduly  voluminous  works,  because  the  analytic  character 
of  language  makes  sufficient  elucidation  incompatible  with  condensed 
form.  The  Gist  of  such  works  can  usually  be  expressed  in  a  few  words. 
Quite  so  with  this  effort.  All  there  is  to  be  said  is  little  more  than  a  Point 
and  a  Stroke;  but  to  say  this  little  effectively,  it  will  be  necessary  to  do 
much  preparatory  work.  To  insure  the  welcome  reception  of  old-time 
character-knowledge  will  require  a  good  deal  of  explanation  of  its  vir- 
tues. 


29 

Ilernies  Kerdoos  comes  to  .save  dis- 
integrating society  by  restoring  tlic 
l><>pii]ar  faith  in  tlie  virtues  of  the  old- 
time  gods,  antl  tlic  then  existing  sys- 
tem of  financial  credit.  He  conies  to 
r»»store  Honest  Money  and  Honest 
Tnitli  as  the  two  staple  reqiiirenients 
in  civilized  life,  needed  to  liannonize 
hrcad-winning  systems  witli  organiz- 
ing endeavors. 


HERMES  KERDOOS,  with  the  credit-sack,  is  n  mythical  pei-soniflcation  of  some 
God-consoiousiiess.  He  presumably  brings  intellectual  wealth  or  God-spoken  Truth  to 
lie  (lispeiised  for  public  lieuefit,  even  as  Apollo  dispenses  the  Timely  Light  to  do  the 
Riglit  Tiling.  This  Hermes  was  an  evangplist,  a  messenger  from  the  Olympian  God- 
Iieads,  by  command  of  .Jove  ciiarged  witli  tlie  dispensation  of  Gospel  Truth.  He 
came   to   be   considered   a    pious   and   pharisaic  fraud,  posing  as  a  make-believe  Apollo, 

50 


First,  it  will  be  necessary  to  remind  the  thinking  world  of  the  fac-t 
Ihat  human  nature  differs  from  animal  by  reason  of  elevation  of  con- 
sciousness and  character  to  a  certain  "Point"  above  the  animal  level,  and 
(hat  this  elevation  should  be  maintained  by  ways  and  means  of  tnliica- 
tion,  discipline  and  legislation. 

Secondly,  it  will  be  necessary  to  show  that  a  certain  now  forgotten 
;ind  unnamed  Use  of  language  has  been  the  active  cause  in  the  elevation  of 
human  character,  and  that  the  abandonment  of  this  cause  is,  both  directly 
and  indirectly,  responsible  for  the  growth  of  Evil,  in  civilized  life,  and 
for  the  frequent  recurrence  of  social  calamities.  TsTeither  family  nor  na- 
tional life  can  ever  be  a  lasting  success  if  the  Free-agency  Determining 
Power  of  mind  is  not  properly  sustained  at  the  High-character  Point  by 
full  and  fair  enlightenment  as  to  the  inner  workings  of  causation;  and 
only  the  daily  use  of  that  language  which  elevated  human  character  above 
the  animal  can  serve  to  reproduce  and  regenerate  that  full  and  fair  en- 
lightenment which  once  elevated  human  character,  and  which  is  still  Ww 
(>nly  thing  that  can  sustain   it  at  the  height  of  its  elevation. 

Numerous  no  doubt  were  the  Types  of  language  which  have  con- 
irolled  past  Civilizations;  thev  were  probablv  as  numerous  as  there  are 
kinds  of  trees  growing  on  the  face  of  the  earth.  We  need  not  trouble  our- 
selves about  the  various  Types  of  language  any  more  than  about  the  in- 
finite number  of  life-controllinir  Ideas  which  once  sustained  and  disturbed 
civilization.  Tt  is  sufficient  for  the  practical  purpose  of  modern  civilTza- 
tion  that  we  distinguish  three  Types  of  language. 

First — The  Glyphic  Type.^^  which  can  properly  represent  and  embodv 
the  powers  of  life,  and  which  has  passed  out  of  the  modern  Way  of  Thinlc- 

tho  thpn  still  popular  (rod-idea.  or  as  a  forp-rnnner  to  tho  rpform-promislnc  Antlnoos. 
Hp  is  tiprp  reprpspntpd  as  modpstly  pxtendinc  his  Kprykpion.  a  wonder-workinff  scpptro 
of  intpllpotrial  ponntpr-activity.  in  ordpr  to  rptiovntp  thp  mind.  I'Miiirh  \rorl;s  in  n  slovonlv 
vny  by  pro  and  oon  arcnrnpnts)  -withont  forrinrr  rpady-madp  dotprminations  upon  it. 
Tho  Kprykpion  has  no  dptprmlninc:  ppntpr-staff:  in  this  it  diffprs  from  thp  moro  ambi- 
tions Cadnppns-sppntrp.  in  ■v\-hiph  thp  opntral  staff  risps  abovp  thp  latpral  sprppnt- 
hpads.  to  indicatp  that  abstrapt  dlsonssion  camp  nndor  thp  pontrol  of  given  dptprmin- 
ants.  by  .ToTP  inspired,  by  Hermes  pommnniented  to  Frpp-agency  Thonsrht.  (See  the 
piptnre  of  thp  Origin  of  thp  Oadnppnsl. 

Tn  Roman  Renasppnep  timps.  thp  bplief  that  the  prosv.  herraenentio  Type  of  speeeli. 
ns  used  in  allegory  and  parable,  could  so  connect  the  Thinking  Conseiousness  with  thp 
Living  ConsciouRnpss  as  to  make  the  Innpr  workings  of  nature  and  vital  rpqnirp- 
ments  of  civilized  life  known,  was  both  enthusiastically  endorsed  and  mercilessly  ridi- 
cnled. 

Dnring  the  days  of  the  Caesars.  ancientRome  wa^  ablaze  with  desire  to  arrive  at 
an  understanding  of  the  inner  rennirementsto  intellpctnal.  moral  and  social  hpaithfnl- 
npss.  The  attention  of  thp  thinking  mind  was  eonstantlv  directed  toward  elncidating 
the  inner  workings  of  the  pre-alnhabetically  evolved  civilizing  instinct,  for  the  purpose 
of  securing  more  thorongh  enlightenment  for  the  law-making  business  and  social  lead- 
ership. Oreat  pflforts  wprp  made  by  the  leiding  thinkers  to  return  from  the  use  of 
terms  and  categorical  ideas  to  the  pictnresqnp  way  of  speaking,  and  of  personifying 
the  active  factors  in  hximan  consclonsnes-,  so  as  to  tiirow  true  and  natural  Lights 
into  the  inner  workings  of  tlie  mind,  of  sensp  and  of  reason.  The  hermpnpntic  way 
of  thinking  and  speaking  was  accredited  with  power  to  turn  wayward  and  visionT.v 
intellpctnality.  which  canspd  tbp  inner  disturbances  and  degeneracy  of  society,  toward 
the  fountain  head  of  truth  and  virtue,  and  tlip  original  rivilizing  Purpose.  (See  the 
chapter  on  the  origin  of  the  Christian  Cult,  later). 

I  SI 


ing.  This  old-time  forgotten  Tyjte  we  will  not  be  able  to  resurrect  easily, 
:f  at  all. 

Second — The  ITermencntie  Type,^  wliich  can  fairly  depict  the  powers 
of  life,  and  which  Ik  unknown  in  all  its  salient  features.  Hcniiac  are 
not  known  to  modern  philologists  as  factors  of  language.  That  which 
modern  leartiing  pretends  to  know  about  Hermenentics  is  only  delusive 
speculation.  AVith  the  Hermeneutic  Type  of  language  we  will  be  abh^  to 
do  some  effective  business  in  recovering  lost  knowledge,  and  in  making 
known  much  of  that. which  now  seems  to  lie  beyond  the  reach  of  the 
thinking  powers. 

Third — The  tx^rminological  Type  of  speech,^  which  modern  learning 
emjdoys  in  developing  the  knowledge  of  phaenomena,  and  in  systemat- 
izing, classifying  and  compiling  data  of  observation  and  exjierience  into 
dictionary-or  word-knowledge.  By  means  of  this  terminological  Type 
( f  language  has  modern  science  done  its  wonderful  work  of  harnessing 
and  mechanically  applying  the  forces  of  nature;  but  by  these  same  means 
science  has  also  done  its  absui'd  work  of  si>eculating  alwut  natural  causes. 


80 

The  wayward  Genius  of  Spcaklns: 
Thought,  represented  by  Set  in  Egyp- 
tian myth,  has  left  the  way  of  life  In 
sieareh  of  Ijlving  Truth.  Ambition  took 
him  to  the  Xorth  Polo  of  Abstract  In- 
telloetiiallty,  and  thei-e  he  nietiunor- 
phosed  into  the  "spirit  of  the  host"  or 
mythical   hippopotamus. 


TYPHOX  Is  the  Systematizing  brother  of  the  Organizing  Osiris.  Typhon  neecls 
analytic  forms  of  language,  alphabetically  developed,  for  his  work,  but  he  overdoes  the 
analytic  work  eventually — he  dismembers  the  Organizing  Power  of  mind,  kills  the  Civ- 
ilizing Purpose,  and  drags  Its  remn'tnfs  to  tlio  Xorth  Pole  of  abstract  intellectuality, 
entirely  out  of  the  Way  of  LU'e.  Hy  the  Xorth  Pole  Idea,  the  Egyptians  represent- 
ed the  work  of  analytic  thought,  \\iiicli  focalized  its  .ludging  powers  in  lifeies.;  [..•>mts, 
within  categorical  generalities  -md  particularities.  In  Greeli  decorative  art  these 
points  are  usually  shown  ■within  squares  ;imong   meanders. 


52 


iAIOST  OF  OUR  GREAT  THINKERS  ARE  WORD-KNOWERS, 
WHO  MISTAKE  TERM-AND  NAME-KNOWI.ED(iE  FOR  NATURE- 
KNOWLEDGE.  '"' 

The  termiuological  Type  of  language  has  probably  produced  more 
great  tliinkers  tliau  any  of  the  older  Types;  it  certainly  has  produced 
more  word-kuoAvledge  than  ever  before  existed  in  the  civilized  mind  at 
any  one  time.  Unfortunately,  the  multiplication  of  term-and  name- 
knowledge  has  made  it  impossible  for  the  Thinking  Ego  to  get  behind 
this  kind  of  word-knowledge  to  the  original  consciousness  of  Natural 
Causation. 

The  late  Professor  Huxley,  admittedh'  one  of  the  greatest  thinkers  of 
this  age,  has  clearly  j)i*oved  to  the  world  that  the  acquisition  of  a  knowl- 
edge of  all  the  Words  in  an  unabridged  modern  dictionary  does  not  make 
a  man  either  a  sensible  or  a  reasonable  being,  but  that  it  only  deprives  the 
mind  of  its  natural  consciousness  of  nature's  inner  activity,  and  leaves 
ir  hopelessly  ignorant  of  natural  causes  and  consequences. 


31 

Tlio  Intellectual  powers  which  gov- 
ern civilized  life  should  be  a  natural 
srowth  of  I'Vee-agency  consciousness, 
holding  thought  to  Fundamental  Prin- 
ciples. 


HUAXJACAC  is  an  eponym,  geogriiphk-ally  applied  na  the  name  for  an  Ancient 
American  City.  It  is  liere  pietograpliically  represented  l)y  tlie  Huaxin  tree,  growing 
from  tiie  foreliead  of  a  liuniau  face  for  tlie  purpose  of  conveying  tlie  idea  that  intei- 
lectuality,  whicli  controls  social  life,  mus  grow  out  of  the  self-consciousness  of  the 
"Normal  Point"  in  the  human  mind,  aiid  from  its  living  powers.  The  Huaxwi  tj'ee 
represents  the  growth  of  cousciousii'-ss  in  connection  with  the  "Four  Fundamental 
Principles  of  Procedure,"  which  must  ever  lie  placed  l)efore  the  eyes  of  the  thinking 
mind  in  its  work  of  judging  and  reasoning,  in  order  to  [iroduce  the  knowledge  true 
to  the  -workings  of  Nature. 

NATUUK  KNOWI.EDGE  is  the  progenitor  of  THOUGHT-  AMJ  WORD-KNOW- 
LEDtiE  and  of  all  moilern  knowledge  of  i)haenoniena;  it  is  the  natural  growth  of  con- 
ceptive  cous<'iousncss  out  of  Living  Consciousness  in  the  human  mind.  (See  the  Anci- 
ent'.American  picture-writing).  Nature-knowltHlge  growing  out  of  the  natural  knowing- 
power  in  the  human  mind,  is  a  very  different  product  from  that  knowledge  whieli 
thought  produces  by  means  of  terminological  language.  Similar  designs,  depicting  in- 
tellectual growth,  aijpear  in  Christian  Iconography,  for  instance,  two  sun-flowers  grow- 
ing   from   nimt)us   of    St.    Johu. 


63 


In  his  ideas  on  logic  tins  Professor  of  Positive  Knowledge  has  evin- 
ced the  most  woeful  disinclination  to  align  liis  efforts  at  reasoning  along 
the  Chain  of  Natnral  Causation,  and  he  has  emphasized  the  deplorable 
folly  of  his  disinclination  by  the  argnnient  that  the  natnral  connection 
of  cause  and  conseiiuence  was  primarily  unknowable.  It  had  not  occur- 
red to  him  that  the  immediate  consciousness  of  Natural  Causation  was 
the  raw  material  of  knowledge,  common  to  all  thoughtful  minds;  and  be- 
cause this  fact  did  not  occur  to  him  he  asserted  that  "Common  Sense 
is  common  ignorance." 


siak^ 


3S 

The  changeful  Influence  which  lan- 
guage produces  in  consciousness,  il- 
lustrated by  an  inscription  on  a  Nabu- 
henne,  which  glorifies  the  reigning 
God-ideas   by   ''liollow   talli." 


The  Assyiiau  XKBO  OR  NABU,  a  Hermes  Tyiie.  may  serve  to  make  us  realize 
tlie  changeful  influence  wliicli  Language  produces  in  Consciousness. 

Nebo,  according  to  Babylonian  Ideograms,  aijpoars  as  a  secondary  liuovving-  and 
detenuining-i)ower  of  mind,  having  the  ability  to  embody  and  express  knowledge  by 
words,  by  writing,  by  sacred  writing,  of  course.  Originally,  Nebo  was  certainly  a 
verl)al  i)ersonification  of  Free-agency  Towor,  active  in  the  human  mind,  to  which  some 
step  in  the  elevation  of  humanity  above  animal  life  was  attributed.  In  course  of  time, 
this  verbal   personification   came  to  be  mistaken   for  a  Creative  Power,  existing  inde- 

64 


lu  his  pi'opayauda  of  aguosticism  this  famous  I'rofessor  has  loudly 
jjxociaimcd  the  utter  uukuowability,  uot  ouly  of  the  Gist  of  Fact,  but  of 
all  the  iuuei*  w  orkiugs  of  nature. 

Th«  millions  of  great  modern  thinkers,  who  confess  to  the  docti'ines 
of  agnosticism,  bear  within  tliemselves  the  fullest  evidence  that  the  ac- 
quisition of  modern  word-knowledge  deals  a  death  blow  to  natural  in- 
leiligence;  and.  tUat  the  embotliment  of  the  consciousness  of  thought  into 
dictionary  terminology  makes  it  impossible  for  the  mind  to  deal  sensi- 
bly or  rationally  with  the  consciousness  embodied  naturally  in  tiie  Powers 
of  Life, 

The  dictionai'y  tei-m  is  not  the  kind  of  word  which  can  embody 
the  elementary  consciousness  of  nature's  activity,  or  of  that  knowl- 
edge of  nature  which  emanates  directly  from  the  Towers  of  Life.  The 
term  can  only  encase  that  consciousness  of  Thought  which  stands  en- 
tirely apai't  from  the  immediate  consciousness  of  Fact, — from  the  con- 
sciousness of  Feelings, — of  Common  fcjeuse, — of  Native  Keason — of  the 
naturally  Self-conscious  Determining  Power  of  Mind,  ^\'hen  the  mind  at- 
tempts to  deal,  by  means  of  a  merely  terminological  and  grammatical 
language,  with  the  Powers  of  Life  and  the  Consciousness  of  Feelings, 
then  it  can  only  belie  Fact  and  do  violence  to  human  life. 

pendeutly  of  the  human  miud,  uud  as  such  indepeuUeiit  existence,  it  came  to  he  consid- 
ered as  a  Type  of  Divinity,  foreign  to  human  consciousness.  All  sorts  of  ornamental 
epithets  were  applied  to  the  foreign  God-consciousness,  such  as,  All-mighty,  All-know- 
ing, All-determining,- — Son  of  Merodach,  the  Original  and  all-determining  Creative 
Uenius, — dispenser  of  the  Will  of  Merodach — supervisor  of  the  divine  household, — re- 
ceiver of  prayer,— extender  of  the  divine  power  to  Kings — Genius  of  Ksida,  the  Eternal 
Home, — setting  limits  to  the  waywardness  of  iuimiiu  imagination  and  protecting  the 
sacred  boundaries  of  the  State.  Hand-made  Temples  were  built,  In  which  he  might 
be  worshipped  either  by  the  side  of  the  Merodach — (Marduk) — Idea,    or    by    himself. 

The  accompanying  cut  shows  one  of  the  four  statues  of  Nebo,  discovered   by   Kas- 
sam   in   the  Nebo  Temple  of   Keluch.     It  was  made  at  the  order  of  some  Viceroy,  who, 
through  the  alleged  divinity  of  Xebo,   wished  long  life  ami  hapijiuess  to  Kamman-Nir 
ai'is,   King  of  Assyria,  and  Sammuramat,   liis  I.udy  of  the  palace. 
The  Inscription  has  been  translated  about  as  follows: 

"To  Nabu,   the  powerful  and  high-character. — Son  of  Ksagila; 
"To  the  omniscient,  all-powerful,  all-determining   scion   of   the   Creative   Genius, 
"Nuklmmut,  (Merodach)  the  first  of  all  (Kree-agency)   I>etermining  Powers; 
"To  the  Master  of  Arts,  (Kight  doing   in   business   and   political   life),   supervis- 
"ing   the  way   of  Heaven  ana  of  Karth,  (reasoning  and  judging),  knowing  much 
"of  detail,   yet  having  an   open   ear   (willing   to  listen   to   Sense  and   Keason), 
"holding  the  pen  (to  communicate  Knowledge)   carrying   the   Sacred   Scroll   (to 
"preserve    the    old-time    achievements    of    tlie    human    knowing-power.) 
"To    the    sympathetic    and    gentle-hearted     Uiglit-determincr,     who     dispenses 
"needed   enlightenment   and   verifying  power. 

"To  the  beloved  Bel,  master  of  masters,  I'eer  of  incomparable  I'ower,  without 
"whom  no  council  can  be  held  among  the  Goas. 
Then  follow  good  wishes  to  the  King  and   his   liady,   and   in   the   wind-up   the  ad- 
monition to  uumanity:     "Men  of  the  future,  put   your   faitli    in   Nabu,   and   in    no   other 
God." 

Nebo,  as  the  Son  of  Merodach,  the  original    Truth-telling   Genius,   it   seems,    how- 
ever, was  only  a  secondary  Truth-telling  Genius,    wlio  restored   the  original   virtues   of 
language   in  a    measure,   substituting  the  heriiieneutii'   Type   and    the    later    terminologi 
eal  Type  for  the  older  glyphic  Type. 

6S 


Terminological  language  is  necessarily  analytic.  It  can  serve  well 
enough  to  scientiMcally  slaughter  Consciousness,  as  a  butcher  slaugh- 
ters an  animal;  it  can  analytically  chop  up  its  meat;  it  can  spicily  pre- 
pare the  hash,  and  put  it  up  in  forms  of  terminologicaJl^-  hide-bound 
intellectual  sausage;  but  it  cannot  fairly  deal  with  the  living  Mesh,  as  a 
part  of  animal  or  organic  existence.  There  is  a  Gist  to  Life,  in  both  an- 
nual and  human  existence,  and  indeed  in  all  of  Nature's  Activity,  with 
which  the  Term  cannot  deal.     There  are  words  in  the  older  Types  of 

Twelve  huudretl  years  before  Clirist,  aud  iu  reality  much  earlier,  tlie  alteruutivo 
ol  eitlier  restoriug  lauguage  to  its  old-time  glyiJhie  virtues  or  of  so  improviug  it  as 
to  give  the  iutellect  stability  iu  formulatiug  judguieuts  of  Light  aud  RigUt,  seems 
to  liave  agitated  tlie  tbiuUiug  miuds.  TUegoveruiug  miuds  seem  to  liave  labored  to 
establish  fixed,  term-vested  Lights  aud  llights,  of  which  tlie  above  A'ebo-character  is  a 
yersouilied  representatiou.  The  miuds  opposed  to  flxed  rules  of  goverumeut,  to  dog- 
mas, coustitutious  aud  term-vested  laws,  were  represeuted  by  such  persouiticatious  as 
iS'imrod  aud  Izdubar,  the  rebels  agaiust  fixed  rules  aud  thought-made  systems.  These 
rebellious  miuds  seem  to  have  held  that  the  search  after  truth  is  a  coustaut  chase;  that 
life  is  a  coustaut  question  which  must  be  answered  iu  constantly  changeful  ways  to 
meet  the  requirements  of  health.  In  all  ages  the  thiuliiug  powers  of  the  miud  divide 
themselves  between  the  powers  of  Sense  aud  the  powers  of  Iteason — the  intellectually 
sensible  and  the  iutelieclually  reasouaule.  The  Seusibles  seem  to  have  always  held  that 
civilized  life  must  be  controlled  in  accordance  with  fixed  rules  and  regulations,  while 
the  Keasonables,  au  the  contrary,  seem  to  have  held  that  the  Free-agency  mind  must 
be  free  to  do  the  liight  Thing  at  the  Right  Time,  that  it  must  not  be  hampered  by 
flxed,  thought-made  rules  aud  regulations,  opinion-made  laws,  ijersistent  prejudices  aud 
time-defying  privileges.  This  difference  between  Sensibles  aud  Reasouables  brought 
on  the  eternal  "war  of  words,'   whicn  ruined  all  historic  civilizations. 

The  A'ebo-stalue  of  the  accomijauyiug  illustration  represents  the  ideas  of  the  Sen- 
sibles,  who  ruled  Babylonian  aud  Assyrian  civilization,  as  Sensibles  have  always  ruled 
historic  civilizations,  that  is,  by  making  government  a  flxed  and  stationary  system, 
sensibly  founded  aud  by  the  opiuiou-makiug  business  sustained.  This  Nebo-statue  rep- 
resents the  metamorphosis  of  the  hermeneutic  Type  of  lauguage  into  the  terminologi- 
cal Type;  aud  its  inscription  indicates  that  the  governing  classes  believed  that  the 
terminological  Type  of  language,  with  its  ti.ved  definitions,  setting  boundaries  to  human 
imagination,  represented  an  improvement  in  luuguage  which  civilization  needed,  aud 
w  hich  it  should  respect  as  a  sciou  of  the  original  Cause  of  Life,  to  be  worshipped  as  the 
ruling  divinity.  This  belief  of  the  governing  classes  the  Reasouables  considered  error, 
aud  the  mytliographers  denounced  it  as  conducive  to  the  worsuip  of  false  gods.  The 
spirit  of  Merodach,  the  old-time  God,  may  be  dormant  inside  of  the  seal -cylinder,  as  it  is 
in  the  humau  mind,  when  couventioually  eulighteued;  the  pictographic  personifications 
of  living  characters  surrounding  the  seal-cy'iuder  may  appeal  to  the  Living  Reasou 
within  as  Living-flower  rhetoric  may  apijeal  to  the  discerning  powers  iu  the  humau 
mind;  but  term-ttxed  ideas,  such  as  the  conventional  Nebo  represented,  were  such  un- 
natural products  of  thought  that  they  could  not  represent  or  sustain  the  Order  of  Life. 
About  these  ideas  are  centred  the  myths  oi'   Babylonian   and   Assyrian    civilization. 

Thus,  thousands  of  years  ago,  humanity  labored  to  correct  the  intellectual  influence 
upon  civilized  life  by  correcting  the  use  of  language.  Thousands  of  years  ago,  the 
tliinliing  world  had  come  to  realize  that  no  analytic  lauguage  was  suitable  for  gisty 
Irutli-telling,  that  it  could  uot  embody  the  (iist  of  Fact  iu  Natural  Causation,  that  it 
could  not  efficiently  serve  to  fully  elucidate  the  iuner  workings  of  nature  in  Natural 
Causation,   so   as   to  furnish   the   needed   ligluw  to  the  I'^ree-agency  Determining  Power. 

In  Chinese  learning,  the  eight  immortal  Types  of  language,  by  the  eight  immortal 
personifications  represented,  are  said  to  have  withdrawn  from  the  talking  business  into 
tlif  inaccessible  heaven — the  unspoken  civilizing  instinct  which  uow  slumbers  In  tue 
human  mind  beyond  the  reach  of  living  lan^•uage. 

5« 


language  which  can  fairly  deal  with  the  Gist  of  nature's  activity,  the 
tUyphs;  and  then  there  are  also  other  words  whicli  can  serve  to  eluci- 
date the  Living  Gist  of  Fact  and  of  Consciousness;  the  Hcrrnae.  But 
Her  mac  and  Glyphs  stand  in  no  recognized  relationship  to  Terms;  in 
fact,  both.  Uermae  and  Glyphs  are  almost  unknown  as  factors  of  langu- 
age in  this  age. 

Max  MuUer  wa«  certainly  a  great  thinker  and  a  wonderful  Word- 
knower  as  far  as  Tenns  are  concerned ;  but  of  the  existence  of  Glyphs  and 
Herinae  as  factors  of  language  he  had  not  the  remotest  idea.  He  knew 
probably  more  words  of  Sanscrit,  the  sacred  language  of  the  ancient 
Brahmins,  than  does  any  thinker  at  this  time;  but  he  took  all  words  to 
be  Terms.  He  translated  the  Hanscrit  glyphic  forms  of  speech  and  "liv- 
ing-tiower  rhetoric"  into  modern  peripatetically  defined  terminology. 
He  never  suspected  that  the  so-called  Sacred  AVritings  of  antiquity  were 


33 

The  decorations  on  the  £gyptiaii 
Temple  Cohiniiis  represent  figurative 
Types  of  language,  which  aim,  by  outer 
i-cpi-esentation,  to  <>luiidate  the  iiiner 
ivorklngs  of  the  organizing  powers  of 
life  and  mind  supporting  the  intellect- 
ual roof  over  the  "Temple  of  Living 
Truth." 


Tlie  ruins  of  the  TEMl'I.E  OP"  KNEPH  at  Latopolis  show  Egyptian  Temple  col- 
iiiiins  decorated  with  hermeiieutic  Types  of  htuguiige,  which,  by  outer  picture,  aim  tc 
elucidate  the  inuer,  impercei)tible  iiud  unspoken  organizing  power  of  the  human  mind, 
iind    its    civilizing    instinct. 

In  ancient  Egypt,  the  Organizing  Power  of  language,  which  the  old-time  Glyphs  had 
embodied,  was  supposed  to  live  only  visibly  within  the  centre  of  the  Temple  columns, 
while  the  hermeneutic  figures  of  sign-language  emljelllshed  the  columns  without,  to 
tlucidate  the  existing  mental  status.  The  accompanying  picture  shows  great  columns 
supporting  the  Temple  roof,  which,  in  the  hieratic  art  of  Egypt,  represents  the  intellect- 
ual superstructure  as  protecting  the  welfare  of  civilized  life  from  the  conflict  of  ideas 
and  its  evil  consequence;  even  as  the  roof  o\er  a  house  protects  the  dwellers  within 
(loni  extremes  of  weather.  Within  these  massive  columns  dwells  the  spirit  of  Osiris, 
invisible  and  unspoken.  The  decorations  on  the  outside  of  the  column  are  of  the  her- 
n;eneutic  Type. 

In  the  days  when  Homeric  poetry  was  first  pennetl,  all  the  Gods  of  Greece  were 
in  reality  nothing  more  than  hermeneutic  Types  of  speech,  which  depicted  the  Llvlns 
Gist  for  the  purpose  of  sustaining  the  I'ree-agency  Determining  Power.  See  picture 
of  Homan  altar,  later. 

Tlie  Genius  of  Creation,  tue  Living  UoMson  in  the  Process  of  Nature,  or  the  Cre- 
ative Genius  of  the  human  mind  in  the  Process  of  Pure  Ideality  and  of  Civilization, 
never  knew  the  Gods  of  Assyria,  of  Egypt  or  of  Greece  as  we  are  taught  to  know  them 
now.  The  wayward  Genius  of  Speaking  Thought  has  converted  the  living  work  of  the 
Creative  Genius  into  ideal  figments,  in  order  to  usurp  the  regime  of  Life,  Mind  and 
'i  bought.  This  wayward  (ienius  of  Speaking  Thought  is  the  Genius  of  the  "Forty  lu- 
lelleetual  Thieves,"  who  supplants  the  Living  God-consciousness  in  the  human  mind  by 
artificial  God-ideas,  which  point  to  imaginary  powers  in  other  worlds  than  ours. 


67 


composed  of  a  Type  of  lauguaj>e  which  could  not  be  transposed  into  thle 
lernunologiciil  Type  without  taking  the  life  out  of  the  original  work- 
without  destroying  the  meaning  of  the  original  work.  He  never  realized 
that  the  transposition  of  synthetic  phrases  used  in  Sacred  Writings  into 
•lualytic  terminology  necessarily  destroys  the  original  life-like  character 
of  the  Avork,  just  as  chopping  up  a  dog  and  converting  the  substance  into 
siausage  necessarily  destroys  the  dog-character. 

Max  Muller  did  remarkable  work  in  chopping  the  old  tree  of  Brah' 
uijuiical  and  other  heathenish  knowledge  into  chips  of  modern  scholar- 
bhip.  The  result  of  this  scholarlj^  chopping  process  did  not  furnish  whole- 
some food  for  the  organizing  powers  of  mind;  it  furnished  only  sys- 
tematized chaff  which  cannot  nourish  the  reasoning  powers. 

The  Gist  of  Life,  which  the  minds  of  the  original  authors  put  into  the 
so-called  sacred  writings  and  which  gave  these  writings  their  healthful 
living  character,  is  never  to  be  founi  in  any  of  the  terminological  render- 


34 

A  stationary  God. 
Dlonysos,  the  worlcl-v\1de  patlifinder 
in  ttie  way  of  reasonableness^,  talked  to 
deatti  by  use  ol'  temilnologleal  lan- 
giiagre,  and  converted  into  a  stationary 
Ciod-idea. 


DIONYSOS,  the  one-time  world-famous  rathfinder  iu  the  Way  of  Reasonableness, 
who  with  his  Thlasos,  flitted  through  all  civilized  consciousness,  stirring  up  a  revival- 
fever  of  the  "Free-ageuoy  joy  of  living;"  is  now  shown  to  have  degenerated  into  a  fixture 
of  superstitious  fancy — a  mere  Term— a  more  thing  of  word-lvucwledge,  devoid  of  vital- 
ity, unable  to  move  or  do  the  world  any  good.  The  terminological  use  of  language  has 
talked  the  arms  off  the  body,  (Jepriving  it  of  the  natural  Doing-power;  it  has  also  talked 
the  life  out  of  his  verbal  vestment,  and  taken  from  it  the  character  of  Living  Con- 
sciousness. What  remains  of  the  peregrinating  soul-stirrer  is  only  a  post,  cut  out  of 
the  dead  tree  of  ancestral  knowledge,  and  planted  in  the  earth,  not  to  regenerate  itself, 
but  to  rot.  The  word-knowers  (not  here  shown,  but  elsewhere  iu  connection  with  this 
picture)  are  his  only  surviving  admirers;  they  decorate  his  remains,  in  accordance 
with  their  superstitious  fancies,  with  some  nimbus  of  glory,  made  up  of  all  kinds  of 
terminal  epithets— all-mighty — omniscient  Savior — Healer— Holy-Spirit,  etc.  But  the  fact 
remains  that  the  divine  Pathfinder  in  the  Way  of  Reasonableness  is  a  dead  Term,  and 
nothing  more. 

58 


ings,  such  as  have  issued  from  the  pen  of  Max  Muller  or  any  other 
"terminologist."*^ 

The  living  tree  differs  from  its  own  substance  by  reason  of  embodying 
the  Living  Gist  of  I'act,  it  differs  from  its  own  dead  trunk,  or  from  cord- 
wood,  or  stove-wood,  or  torches,  or  scepters,  or  flutes,  or  fiddles,  or  non" 
descript  chips  which  are  or  may  he  made  out  of  its  body.  This  difference 
is  analogous  to  that  between  the  character  of  Glyphs  and  Terms.  Glyphs 
can  embody  the  Living  Gist  of  Fact,  or  at  least  they  can  serve  to  repre- 
sent that  which  has  the  Living  Gist  within  itself;  while  Terms  can  only 
serve  to  represent  concept! ve  appearances;  they  can  only  serve  to  encase 
lioUow,  abstract,  ready-made  prejudicial  ideas. 

Darwin  also  was  a  great  modern  thinker.  He  gave  the  world  the 
fashionable  knowledge  of  the  Term  Evolution.  He  did  not  elucidate  the 
process  of  Evolution  or  its  causes.  He  did  not  tell  the  world  why  there 
is  Evolution  in  the  process  of  nature;  nor  did  he  tell  how  Evolution  pro- 
ceeds. He  only  spoke  of  phaenomenal  stages  of  development, 
and  he  guessed,  and  guessed  irrationally,  at  the  (Causes  of 
both  Developmient  and  Evolution.  Had  Dai'win  understood  the 
difference  between  Glyphic  Types  of  language  and  Termin- 
ological Types,  he  could  have  put  himself  in  possession,  of  that 
pre-historic  knowledge  of  Evolution  which  fully  elucidates  the  very 
Causes  at  which  he  guessed  so  irrationally. 


•"^  36 

TAIjK-IN-THE-AIB  WATBat-IN-THE-MOUTH 

An  ancient  American  idea  of  Intel-  An  ancient  American  idea  of  natural 

lectuaUty    which    vests    Judgments    In       intelligence   which    forms   glsty   judg- 
Terma.  ments. 

"TALK-IN-THE-AIR"  AND  "WATEK-IX-THE-MOUTH"  are  two  pictographic  char- 
acters of  Ancient  American  origin.  Tile  latter  represents  Thouglit  laboring  for  Jjlv;us 
Principles  and  In  the  care  of  feelings;  the  former  represents  Thought  laboring  for  sys- 
tem, unmindful  of  feelings  or  of  fui'damontal   ijrineiples   of   life. 

Speaking  Thought,  acting  mainly  a---  Systematizer,  and  Spoken  Thouirht.  acting 
mainly  as  Organizer,  are  two  n:ythi>.':il  characters  which  play  their  parts  In  all  the 
sacred  writings  of  the  Great  Cults,  as  two  thinking  Genii,  serving  either  as  awistauts 
or  officiating  as  agents  of  the  Living  Genius  of  Creation.  They  are  often  persocifled 
as  two  brothers  or  twins. 


69 


llerbert  Spencer  Avas  anotluT  phaenomenal  thiuker  of  great  TermiDO- 
logical  attaiuments,  who  used  Terms  very  ably  without  kuowledge  of 
Fact.  He  also  spoke  knowingly  of  phaenomena  and  of  the  systematized 
and  classitied  knowledge  of  phaenomena,  and  he  also  encased  his  knowl- 
edge in  dictionary  terminology.  He  aligned  his  terminological  knowl- 
edge along  the  systematic  way  of  scholarly  arguments,  and 
he  imagined  that  he  was  on  a  fair  way  of  rationally  proceed- 
ing from  cause  to  consequence,  when  he  was  only  guessing  irration- 
ally, and  talking  in  contradictory  Terms  about  First  Principles,  Logic, 
Khetoric,  Sociology,  etc.,  without  a  strand  of  Sense  or  Keason  in  his 

The  two  desigus,  of  uucieut  Americau  origin,  represent  tlie  difference  in  charuetoi' 
of  Spoken  and  Speaking  TUougUt.  Tlio  one  is  •"Talk-iu-tlie-air,"  represented  as  agitat- 
ing tlie  intellectualized  atmosphere.  The  other  is  "Ateneo,"  or  "Water-iu-the-mouth," 
representing  the  consciousness  of  Feehngs  pouring  over  the  lips  of  the  mouth,  in  form 
of  Language.  Lip,  called  Tenth,  tigures  as  the  shores  of  the  "feeliugful"  mind;  awl 
Ateuco  (Atl-Tentli->Jo)  is  an  epouym.  It  is  the  name  of  an  ancient  Americau  city;  ai.d 
of  this  Genius. 

The  ancient  Americans,  like  all  other  ancieut  races,  seem  to  have  made  use  of 
eponyms,  or  mythical  character-names,  for  geographical  purposes.  They  named  most 
of  their  cities  in  accordance  with  the  characters  of  intellectuality  which  controlled  their 
civilizations,  here  and  there,  or  which  >''ere  regarded  as  such  controlling  Genii. 

The  LiViug  Self  may  be  considered  as  the  Organizing  Power  aback  of  Spoken 
'i  nought.  The  Thinking  Ego  tigures  usually  as  the  systematizing  Power  of  Speakini; 
Thought.  However,  this  way  of  considering  them  refers  only  to  their  predominant 
characteristics.  They  change  character  in  the  course  of  development  and  evolution. 
They  alternate  in  predominance  and  subservience  in  the  •'Rollings  of  Time." 

The  difference  between  orgauizius;  aiid  systematizing  work  of  the  mind  ha:,  its 
characteristic  difference  in  Kuudamentiil  i'rinciples  of  I'rocedure.  In  the  Ateuco  de- 
sign, this  difference  is  indicated  by  the  two  double  circles,  and  the  two  pointed  leaves 
at  the  end  of  the  four  arms  i)rojectiu4  fi-oni  the  head  or  cap,  to  indicate  that  the  Vv'a- 
ter-in-the-mouth-character  is  iutellectualized  in  accordance  with  the  Four  Fuudameuiai 
I'rinciples,   two  of   which   make   for  organization  and  two  for  systematizatiou. 

The  former  are  the  Principles  of  Life,  the  latter  are  the  i'rinciples  of  Death.  Th^ 
former  organize  Life  to  regenerate  itself,  and  thereby  become  immortal;  the  latter 
build  the  mortal  tissue,  which  the  Immortal  I'owei's  inhabit,  ac<'ording  to  the  ordinary 
sacerdotal  conception  of  Antiquity. 

The  Talk-in-the-air-character  has  a  triple  tongue,  to  indicate  its  unnatural  sys- 
tematic dealing  with  the  Three  Phases  of  (!ausatiou, — the  moral,  business  and  political 
endeavors,   unmindful  of  Organizing  Principles. 

I're-alphabetic  development  of  mind  naturally  based  all  knowledge  on  the  Four 
l'"undamental  Principles,  or  on  the  Three  Phases  of  Natural  Causation,  or  it  united  both 
in  the  "Sibylline  Way,"  or  in   the  Tao  of  the   Ancieut   Chinese   learning. 

Speaking  Thought  extends  its  systemaUzing  work  into  the  organizing  endeavors  at 
that  stage  of  intellectual  development  when  the  Thinking  Ego  has  risen  above  the  I..iv- 
ing  Self  in  the  Free-agency  mind,  and  Las  assumed  control  of  language,  and  the  sov- 
ereigntj'  of  absolute  determining-powers.  When  Thought  does  the  speaking  and  deter- 
mining, it  presumes  to  represent  the  Creative  (Jenius  in  Self-consciousness,  as  a  Frei'- 
ageut,  and  it  presumes  to  speak  from  the  "Height  of  Pure  Intellectuality,"  as  a  sort  of 
self-sufficient  Holy  Ghost.  The  Thinking  Ego  usually  comes  to  speak  regardless  of  the 
Feeling  Self,  and  unmindful  of  fundamental  retiuirements  of  Life;  it  becomes  oblivious 
of  the  life-giving  Principles.  Speaking  Thought  is  usually  a  degenerating  Genius  in  tlie 
human  mind.  The  character  of  Ateuco  in  Uible-myth  was  depicted  in  the  Well-and- 
Fouutain  stories,  which  the  authorized  version  seems  to  have  translated  out  of  the  orig- 
inal text. 

60 


ilictorical  endeavors.  He  argued  as  did  the  sophists  of  old;  he  argued 
peripatetically  in  and  about  the  categorical  meanings  of  Terms  which 
had  no  connection  with  natural  consciousness.^  His  arguments  never 
brought  the  Thinking  Ego  in  toudi  witli  Sense  or  Reason  or  with  any 
other  factors  in  natural  consciousness;  they  never  brought  the  mind 
anywhere  near  the  Right  Way  of  Thinking  and  Speaking  which  leads  to 
Fact-knowing  and  Truth-teliing,  but  they  only  led  his  thoughts  and 
tliose  of  his  readers  in  logarythmic  spirals  and  hyperboles  further  and 
further  away  from  the  aim  he  hoped  to  reach;  they  only  obscured  those 
workings  of  consciousness  which  make  the  thinking  mind  acquainted  with 
rJic  workings  of  nalnire  and   the  requirements  of  social   life. 


AXALYTIO    LAXGTTAGE,   SEUVINO    AS    IT    DOES    MODERN    SCIEXCE    TO    PEVET-OP 

RT.\TTrAL  KNOWLEDGE   OF    NATT'RE's   rHANGEFT^L   WORK.   BECOMES    A 

DTRORGANTZTNG  FORCE  WHEN  GIVEN  LTFE-CONTROT>TyING  POWER. 


The  wav  of  thinkiuff  and  sneaking  which  leads  to  the  formation 
of  g  i  s  t  V  judgments  of  Fact,  true  to  the  order  of  life,  cannot  be  nursuod 
bv  terminoloo-ical  and  grammatical  methods  and  means.  The  Wav  of 
Thoutrht  Avhich  can  be  so  pursued  mav  bo  naved  with  £rood  intentions. 
Vint  it  leads  to  sad  results,  to  confusion  of  ideas,  to  delusion  of  the 
i:id<ring  faculties  and  to  perversion  of  the  TJeasoning  and  Determining 
Powers  in  the  Free-agency  Mind. 

The  Talkers  in  Terms  are  at  best  onlv  half-truth  tellers,  and  usuallv 
Rvstematizing  liars,  when  thev  pretend  to  conceptively  represent  the 
inner  workings  of  life,  or  of  human  character,  or  of  Natural  Tausation. 
Ideas,  when  pressed  into  form  of  Terms,  convert  the  daylight  of  natural 
intelligence  into  the  cloudy  night  of  acqiiired  word-knowledge,  which 
goes  by  the  name  of  intellectuality.  The  terminological  vestment  of 
ideas  produces  a  retrogressive  movement  in  the  way  of  evolution ;  its 
influence  makes  for  lower  and  lower  stages  of  organic  development  in  . 
individual  mentality  and  social  life.  The  attainments  which  the  mind 
can  achieve  by  use  of  terminological  language  are  of  the  stationary 
and  systematic  kind'^;  and  these  lay  the  intellectual  foundation  for 
that  factional  strife,  which  ends  in  social  demoralization  and  disor- 
ganization. The  Term  can  only  represent  the  categorically  fixed  states 
of  consciousness,  but  not  the  ever  changeful  workings  of  nature  nor  the 
changeful  requirements  of  organic  life  and  its  consciousness. 

The  Terminological  Type  of  language,  which  serves  the  development 
of  Bread  and  Butter  sciences  most  efficaciously,  ig  a  social  disorganizer ; 
it  always  has  destroyed  and  it  always  will  destroy  the  organic  growth  ot 
society  and  precipitate  national  decay,  when  its  character  is  misunder- 
stood and  when  its  value  is  over-estimated,  as  it  usually  is.  When 
Terms  are  made  the  Lights  of  Education  and  the  Standards  of  Legis- 
lation, then  Language  ceases  to  support  Sense  and  Reason  and  the  Civi- 
lizing purpose. 

61 


The  Free-agencv  Determininfr  Powers  of  the  Human  Mind  need 
the  support  of  a  Tvjm^  of  lanj>uage  which  makes  the  ff)rmation  of  gistv 
judgments  possible,  and  which  has  powers  of  life  to  develop  and  evolve 
elementary  consciousness  of  Fact  into  that  full  and  fair  enlightenment 
enabling  the  mind  to  deal  rationally  with  natural  Causes  and  Con- 
sequences. [|        '  ''I 

Learning  vested  in  Terms  is  a  great  systematizing  power,  but  at  the 
same  time  it  is  an  insidious  enemy  of  Civilization.  ItiS  good  systema- 
tic work  deceives  the  world  as  to  the  inevitable  evils  in  the  outcome 
of  its  endeavors.  When  the  learned  thinkers,  who  speak  in  definite 
Terms  and  positive  ways,  come  into  undisputed  control  of  the  educa- 


Taiii'U!<,  the  original  civiHzing  pur- 
pose, moving  along:  the  Way  of  life  by 
tlie  natural  and  timely  light  of  Native 
Reason. 

Taurus,  the  hull,  is  a  glyphic  personifioatiou  of  a  factor  in  Living  Consciousness, 
that  is,  of  the  factor  which  we,  in  our  terminological  way  of  spealcing.  might  call  the 
Original  Civilizing  Purpose,  and  which  we  might  describe  as  emanating  from  the  gregari- 
ous jiature  of  primitive  man  to  extend  Itself  in  the  Way  of  Life,  by  virtue  of  language, 
into  the  civilizing  endeavor.  The  glyphic  personifications  which  embody  character  are 
of  so  comprehensive  a  character  that  they  can  express  more  in  a  single  word  than  the 
terminological  way  of  speaking  can  do  in  pages.  In  fact,  our  terminological  way  of 
speaking  is  of  so  extraordinarily  analytic  a  character  that  it  is  next  to  impossible  to 
form  a  synthetic  picture  which  can  approximately  express  all  there  was  contained  in 
the  glyphic  personifications.  The  best  work  which  we  can  do,  by  our  analytic  diction- 
ary terminology,  to  approximate  the  meaning  of  the  old-time,  comprehensive  figures  of 
speech  is  only  a  mosaic  synthesis, — a  picture  made  out  of  lifeless  fragments  of 
thought  to  represent  the  living  character  or  a  c  t  i  v  e  f  e  a  t  u  r  e  s  o  f  f  a  c  t.  The  defic- 
iencies of  the  mosaic  or  Alexandrian  synthesis  will  be  explained  in  later  chapters. 


62 


finnaJ  and  legislative  endeavors  in  social  life,  then  irrational  opinions 
are  sure  to  undo  the  work  of  Sense  and  Reason  in  the  civilizing  move- 
ments. 

Natnre  is  double-active.  Fact  is  bi-polar.  The  Term,  positively 
used,  is  an  abstract  means  of  sinjjle-active  thoujrht,  Avhich  ijmores  the 
flonble-active  (rist  of  Fact  and  which  serves  only  to  do  the  preliminary 
;ind  mechanical  worlc  of  the  mind.  Rinjile-active  thoufjht,  addicted  to 
the  use  of  terms,  forms  abstract,  one-sided,  po-sitive  or  nejjative  con- 
ceptions, ideas  and  opinions  of  the  Order  of  Life;  and  these  conceptions, 
ideas  and  opinions  are  only  hints  to  self-consdious  Reason,  at  the 
double-active  causes  which  animate  nature.  The  jud^Tnents,  which 
thought  can  formulate  by  means  of  Terms,  can  never  be  more  than  half- 

Thp  Zofliaos  of  Antiquity  -werp  fleaisned  to  overcome  these  rtefieiencies;  they  were 
rhetorical  and  not  astronomical  devices.  Their  astronomical  appearance  M-as  only  nsed 
as  a  means  to  facilitate  the  rational  development  of  lansruapre.  To  explain  thoronsrhly 
one  flgnre.  lil^e  Tanrns  in  the  rhetorical  Zodiac,  would  involve  an  explanation  of  them 
nil.  and  lead  ns  too  far  away  from  our  i>re'5ent  purpose.  All  we  can  say  here  about 
the  sublect  is  nothing  more  than  a  few  fragmentary  hints;  but  these  hints  will  eventu- 
ally lead  to  the  resurrection  of  the  old-time  ways  of  thinlvinjr  and  of  forming  pisty  and 
comprehensive  .ludpments  of  Fact. 

Taurus  is  the  first  Glyph  in  the  rhetorical  Zodiac:  it  is  intellectually  primopenitiLs. 
It  represents  the  first  hour  purpose,  the  purpose  of  Mornlnp.  or  of  Sprinjr-time.  or  of 
the  Kast.  or  of  the  Rising  Sun.   in  the  way  of   mental   evolution,   fiffuratively  speakinjr. 

The  mythical  Taurus  yields  its  jrhost  to  the  srrowinsr  power  of  the  mythical  Drasron 
of  double-active  Critical  Discernment.  This  drapron.  at  the  "Metabolinsr  Point" — the 
turning-point  midway  in  the  cycle  of  development — takes  up  the  work  of  the  orlcinal 
civiliziner  purpose,  and  by  intellectual  double-active  endeavor  carries  the  clvilizlnc 
work  along  through  its  second  semi-cycle  of  development,  back  to  the  semi- 
cycle  where  Taurus  predominates.  Tanms  Draconem  genuit  Draco  Taurum — tli«^ 
Civilizing  Purpose  evolves  the  Discerning  T'owers  and  the  Discerning  Powers  evolve 
the  Civilizing  Purpose.  The  Dragon  Is  the  gljTihic  antonym  of  Taurus.  Terminoloari- 
rally  speaking,  we  might  say  that  the  glyph  "dragon"  is  the  personification  of  the 
double-active,  self-conscioiis  discerning  power  in  the  human  mind.  Tt  is  this  power 
which  enables  the  free-agency  mind  to  df'termine  self-consciously  what  is  right  and 
reasonable,  and  what  should  be  "bound  ^nto"  the  order  of  Life.  Mind.  Tlionght  a"d 
r.nncruage.  and  what  should  be  "loosened  out"   of  It. 

The  old-time  conception  of  "mythical  dragon"  represented  the  ability  of  the  think- 
ing mind  to  determine  what  supports  and  what  disturbs  the  Order  of  Living,  and  what 
constitutes  the  Right  and  Reason  in  the  way  of  thinking  and  speaking.  The  dragon 
represented  man's  immediate  consciousness  of  Good  and  of  Evil,  and  this  conscious- 
ness enabled  the  thinking  powers  to  select  the  one  and  to  reject  the  other.  .VU  glyphic 
forms  of  speech,  such  as  "Taurus"  and  "Dragon."  were  originally  designed  to  make  im- 
pressions on  Living  Consciousness,  for  the  purpose  of  giving  the  thinking  powers  n 
hold  on  Natural  Causation,  which  was  understood  to  stand  immediately  connected  with 
TJving  Consciousness.  The  glyphic  forms  of  speech  were  devised  to  hold  the  Thinking 
Powers  to  the  Living  Powers  and  to  prevent  Thought  from  going  off  at  a  tangent, 
away  from  the  cvclic  procedures  in  the  AVay  of  Life,  of  development  and  envelopment, 
of  evolution  and   Involution  of  the  living-  nnd    knowing-powers. 

The  glyphic  way  of  speaking  made  the  discerningly  advancing  Dragon  the  Intel- 
lectual counterpart  of  the  purposive  Taurus.  Taurus  gives  the  first  INITT.VTIVE  to  the 
rational  use  of  language  in  the  Civilizing  Business,  while  the  intellectual  Dragon  of 
double-active  discerning  and  thinking  powers,  acting  as  RRFKRENDTTM  to  the  orig- 
inal Civilizing  Purpose,  carries  the  civilizing  work  along  the  cyclic  Way  of  Life,  to- 
ward the  Original  Purpose  to  regenerate  It.  The  Way  of  Life  leads  through  cycles. 
The  Living  Civilizing  Purpose  must  be  sustained  and  regenerated  by  Intellectual  en- 
deavor.    fSee  the  Chinese  Dragon  of  the  Way). 

M 


tine  statements.  They  can  aflfirm  or  deny  conditional  aspects  of  Fact, 
but  they  cannot  serve  to  fully  and  fairly  represent  cause  and  conse- 
quence; they  cannot  embody  or  represent  the  forces  and  powers  active 
in  nature,  they  can  only  serve  to  draw  the  attention  of  the  Living:  Self 
to  actualities — to  the  Reason  of  Li\in,2;  and  Dyinjj  which  operates  in 
the  nature  of  all  things. 

The  Thinkers  who  attach  vital  value  and  virtues  to  terminolojrical 
knoAvled!2:e  lose  their  natural  susceptibility  to  the  influence  of  Living 
Reason.  They  become  opinionated,  notion-ridden  and  word-  knowers,  ^^,^^ 
once  called  sophists,  (see  picture  of  scorpion-men  later)  who  argue  all 
questions  of  Right  and  Wrong,  or  of  (rood  and  Evil  in  positive  or  negative 
ways  by  means  of  contradictory  Terms;  they  fix  their  judgment  into  some 
term,  which  is  prejudicial  in  character,  and  which  implies  its  own  con- 
tradictory correlative,  even  if  it  does  not  overtly  express  it.  When 
ihese  thinkers  aim  to  give  practical  application  to  their  term-vested 
theories  and  opinions,  when,  for  instance,  they  enter  the  laM -making  busi- 
ness, they  give  civic  rights  and  justice  their  footing  in  dictionary  terms, 
and  not  in  Sense  and  Reason. 

The  modern  Professors  of  Positive  Knowledire  are  certain  that  their 
term-vested  theories  and  opinions  are  positively  and  unexceptionallv 
true:  because  they  have  undue  faith  in  the  virtue  of  terms,  they  fail  to 
'•uderstand  their  abstract  character  and  limited  power. 

TfinniR  and  Draffon  clyphlcally  represpnt.  as  separately  personifled.  two  pon.ioitiprt 
oonntpr-tpndeiioies  of  ponsoionsness.  hr  thonprht  and  lanamasrp  prolrpd.  Thpsp  ponntpr- 
tpiidpTiPips  trarpl  in  thp  way  of  dpvplopmpnt  and  pvolution.  throncrh  flip  rhptoripal 
Zodiao.  not  only  in  thp  samp  but  in  part  alsoin  oppositp  dirpotions.  Thp  dpvplopmpnt 
jonrnpy  of  the  mythical  Tanrns  is  a  lonjr  one.  and  one  difficult  to  depict  hy  the  dic- 
tionary Terms  at  present  in  use. 

Tn  Tao-istic  iconosraphy.  the  Thoenix  has.  talcen  the  place  of  Tanrns  to  draw  the 
aftention  of  Thought  to  thp  npcpssity  of  intpllpctnal  rpffpnpration — sroins  back  to  First 
rrincii)lps  from  special  ideal  development  and   mortal   over-development. 

The  accompanyinjr  cnt  reprpspnts  Tnr(?1.  the  Slav-idea  of  jrlyphlc  lancnace  em- 
hodyinp:  the  Civilizing  Purpose.  Tnr  stands,  or  rather  moves  In  front  of  the  Radiant 
Circle,  which  diffuses  a  natural  Lisht,  reaohinjr  directly  hy  the  way  of  the  Eve  into 
living  consciousness,  and  assistinjr  the  mortal  mind  to  find  its  hearing  alonjr  the  "Way  of 
Life.  Modern  archaeologists  would  call  this  Radiant  Circle  a  "RTTN,"  by  way  of  error, 
which  modern  thousrht  commonly  commits:  viz:  the  error  of  mistaking  the  symbol  for 
the  thinsr  symbolizpd.  The  Sun  and  the  Planets,  like  other  visible  thinjis.  served  anti- 
quity only  as  SYMBOLS  to  elucidate  the  invisible  workings  of  life:  to  serve  this  pur- 
pose they  were  made  factors  In  the  rhetorical  Zodiac.  In  this  the  ancient  Zodiac  dif- 
fered from  our  modern  conceptions  of  the  Zodiac.  The  modern  conception  makes  the 
Zodiac  merely  an  astronomical  picture,  which  has  nothing  to  do  with  the  evolution  of 
language  or  of  the  civilizing  consciousness,  and  which,  in  fact,  hardly  serves  any  sen- 
sible or  reasonable  purpose. 

Antiquity  once  understood  the  use  of  the  Eye  to  assist  the  Ear  in  elucidating  the 
inner  workings  of  consciousness  and  of  life;  it  realized  the  necessity  of  supplementing 
sound-language  by  sign-language,  and  It  added  a  sign-language  to  the  sound-language. 
Symbols  were  used  to  functionate  as  Radicals  In  aphonic  Language,  with  the  result  of 
making   that   knowable   which    now    appears   as   scientifically   unknowable. 

The  Sun-syml)ol  was  extensively  used  to  represent  the  "Old-man  Genius"  of  sign- 
language,  which  in  the  intellectualizing  business  preceded  the  "Boy  Genius"  of  alpha- 
betically speaking  Thought,  who.se  arrows  reach  the  "Heart"  or  characterful  "Doing 
Power  of  the  Living  Self,"  by  way  of  the  Ear.  merely  as  pointers  to  Fact. 

S4 


Terms  improperly  iisert  are  perverters  of  consciousness,  and  the 
iliiukers  who  so  use  them  are  the  Evil  Genii  in  Civilization.  The  Term- 
inolofrical  Tvpes  of  language,  when  applied  to  affairs  of  civilized  life,  be- 
come factors  in  the  Orijjinal  Causes  of  evil.  (See  the  Story  of  Samma-El) 
All  the  so-called  sacred  writinfrs  of  antiquity  agree  iipon  this  point. 
Terms  and  aiixiliary  verbs  are  not  used  in  sacred  writings  as  modern 
learning  uses  them. 

Learning  which  eliminates  the  verbs :  "I  must — I  can — I  should  and  I 
Ariir'  from  its  systems  of  Logic  and  Rhetoric,  and  Avhich  substitutes  the 
auxiliary  verb  "to  be"  in  their  place,  as  a  means  of  formulating  definitely 
fixed  Ideas  of  Truth  and  Error— of  T{ight  and  Wrong — of  Cood  and  Evil, 
this  learning  is  the  Original  Cause  of  Evil ;  it  deludes  the  judging  facul- 
ties, perverts  the  reasoning  powers,  and  daemonizes  the  Thinking  Ego  in 
ihe  intellectualized  mind. 

Tlip  TnnniR  in  this  piotnrp  olisonres  oniy  ono-half  of  tho  natiiml  Lifrlit  -n-hich  apli- 
onip  InnfrunfTP  formprly  slipfl  on  tlip  "Way  of  Lifp.  hpnpp  tlip  artvanpiiijr  Civilizinjr  Pui- 
posp  still  finds  somp  old-tinip  assistance  to  oonsoionsly  oannppt  itsplf  in  tlip  old-timp. 
natural  Way  of  Thinkin?  vcHh  Liyina:  or  FppIinK  Consoionsnpss.  on  thp  onp  sirlp.  t^-IiIIp  it 
proppPfls  to  jro  alonjr  the  vrixj  of  its  devplopnipnt.  Iiy  thp  Lights  M-hiPh  phonptic  lan- 
ffuagp  pvoItp  in  oonnpptlon   -n-ith   Rpeakinp  Thousrht.  on  thp  other  side. 

The  Oivilizlnjr  Purpose,  thus  ndvanpinp  by  sight  and  sound,  pan  sustain  Gisty 
.Tudjriupnts.  of  whiph  thp  ponspiousupss  of  thp  innpr  workings  of  naturp  is  a  faptor:  it 
(•an  sustain  thp  Frep-agpnc.v  rtptprminatlons  regarding  that  whipli  supports  or  disturbs 
the  Order  of  Life:  that  is  it  pan  proceed  understandingly  in  aepordanoe  with  Ttight  and 
Reason   and   Living  Prineiples. 

If  the  Civilizing  Purpose  ndrances  without  the  assistance  which  the  Union  of 
sound  and  sign  langiiagp  givps  to  Natural  Consciousupss.  rolling  sidp  by  sidp  along  thp 
\vn.v  of  Ppvplopmpnt  and  Kvolution.  then  intpllpctuality  is  liablp  to  bppomp  sidp-trapked 
into  mere  thought-  and  word-knowledge:  and  then  it  cannot  form  Gisty  .Tudgments  of 
pause  and  consequence,  and  all  its  talk  of  Good  and  Kvil  must  necessarily  be  hollow. 

Knowledge  of  Good  and  Evil  must  be  based  upon  knowledge  of  cause,  and  ponsc- 
(luenpp:  and  this  knowlpdgp  must  pmanate  from  thp  natural  consciousness  of  the 
powprs  of  lifp  in  thp  "Way  of  thpir  dpvplojjuipnt  and  pvolution.  Only  if  Thought  and 
l<anguagp  arp  dpvploppd  in  the  double-active  "Way  of  both  sound  and  sign  can  the.v  hold 
to  natural  consciousness,  evolved  in  the  Way  of  Living,  and  produee  that  Tdpality 
which  is  true  to  Living  Principles.  Knowledge  of  Life,  formed  without  this  dual  de- 
veloponient  of  consciousness,  by  both  aphonic  and  phonetic  means  of  thought  and 
language  cannot  well  embrace  the  inner  workings  of  nature,  it  can  only 
represent  outer  appearancps — phaenomena, — as  standing  apart  from  the  Reason  of 
Living  and  Dying.  Knowledge  of  phaenomena  not  centred  in  the  self-conscious  Reason 
of  Living,  cannot  lead  to  the  formation  of  Gisty  Judgments  regarding  Life's  require- 
ments. All  talk  of  Good  and  Evil,  which  is  not  centred  in  the  self-conscious  Reason 
of  Living  and  Dying,  is  hollow  talk. 

The  bull  .shown  in  this  picture  is  here  called  Tur.  Giving  it  this  name  is  a 
mere  matter  of  uncertain  judgment;  however,  tho  name  is  utterly  immaterial  to  th^- 
subject.  The  Taurus-glyph  has  been  calleflb.y  many  different  names  in  different  cults; 
.vet  it  has  only  been  employed  in  the  one  way  here  indicated  to  elucidate  Fact. 

The  trumpet-ear  of  Tur,  and  the  hump  on  his  back,  denote  that  this  old-time  idea 
of  the  evolution  of  the  Civilizing  Purpose  was  carried  along  b.v  both  the  aphonic  and 
the  phonetic  ways  and  means  of  language. 

The  stories  of  Hermes  Ithyphallicos  and  Phosphorus,  of  Dionysos,  Taurokeros, 
Thesmophoros,  Achelous,  Apollo  and  many  others,  throw  special  light  in  a  mythical 
way  on  the  evolution  of  the  Civilizing  Purpose  in  its  connection  with  Thinking  and 
Speaking  by   both  phonetic  and  aphonic  means. 

K 


The  auxiliarj^  verb  "to  V)e,"'  used  in  inductive  and  deductive  pro- 
cedures of  thought,  converts  the  judging  power  of  the  mind  into  a  me- 
chanical milling  apparatus  for  the  manufacture  of  Terms,  and  of  categori- 
cal states  of  consciousness,  represented  by  Terms;  it  does  this  by  grinding 
the  life  out  of  characterful  consciousness  and  conscience.  The  Terms  so 
manufactured,  and  the  categorical  states  of  consciousness  which  the  defi- 
nitions of  the  Terms  encompass,  are  merely  intellectual  chaff,  separated 
from  the  grains  of  Living  Truth  and  serving  in  no  reasonable  way  to 
sustain  the  Powers  of  Life.  They  represent  ready-made  ideas,  service- 
able to  pre-judge  the  outer  interaction  of  things,  partaking  in  the  Process 
of  Nature  but  not  applicable  to  the  inner  workings  of  Life  and  Mind, 
lieady-made  ideas  are  what  antiquity  knew  as  star-ideas.  They  are  ser- 
viceable means  to  the  end  of  pre-.iudging  Fact;  but  they  are  never  truly  re- 
presentative of  Fact — of  nature's  inner  activity — and  their  mistaken  use 
tends  to  violate  and  over-ride  the  mobile  and  characterful  order  of  life 
and  its  consciousness. 


ss 

The  Frec-agcnoy  power,  or  freedom 
of  the  mind  to  use  its  power  in  the 
civilizing  endeavors,  according  to  cre- 
ative principles,  so  as  to  overcome  the 
elementary  tendencies  to  fatal  rela- 
tionship, by  establishing  an  organic 
social    relationship    in    civlli/jition. 

".'Ml  hail  to  the  Joy  of  living  as  a 
Free-agent!"  appears  here  personified 
as  AchuUzapa. 

An  Ancient  American  idea  of  Free-agenc*-  power,  pictograpliically  represented  by 
tiio    character   of    Aclouilzapa. 

.\clmil7,apa  or  Ori/.alw  is  an  eponym,  representative  of  Free-agency  character,  but 
given  geographical  application.  The  name  s  said  to  mean  literall.v  "in  the  cheerfnl 
River"  or  "in  the  waters  of  pleasure."  The  upper  part  of  a  human  figure  is  here  seen 
rising  above  the  symbol  of  the  elementary. ooninion-sense  work  of  the  thinking  mind 
into  the  atmosphere  of  disciplined  Reasoning  Powers.  The  six-cornered  plate  repre- 
sents some  dogma  of  elementary  counter-procedures,  systematically  fixed  in  the  mind 
In  distinction  to  the  usual  six-leaved  flower-sign.  The  four  branches  beneath  the  arms 
symbolize  the  creative  principles,  active  in  the   I'ps   and   Downs  of   life's   proced\ires. 

The  Free-agent,  enjoying  Freedom  of  Thought  and  Action,  rises  not  only  above 
animal  nature,  but  also  above  thought-made  systems,  scientific  or  dogmatic,  in  this 
pictogram,   lie   spreads   his   arms   to   embrace  the  world  in  the  .Toy  of  I>iving. 

The  .'Vneient  Americans,  like  all  origina    thinkers,   considered   I.angnage  as  the  civ 
ilizing  power,  which  elevated  mankind  above  the  animal:  so  also  did  the  authors  of  our 
testamentary  writings.     To  them  the  WORD  was  Cod  and  Creator  of  Humanity — of  the 
Free-agency  character.    The  story  of  Sammael    will    elucidate    the    ancient    idea    of   the 
origin  and  character  of  Free-agency  power. 

The  true  and  rightful  .Toy  of  Tiiving  consists  in  lieing  willing  and  able  to  do  the 
Right  Thing  at  the  Right  Time,  moved  by  jiromptings  of  .self-consciousness.  unre- 
strained and  unhampered  by  conventionalities.  He  Is  not  really  a  Free-agent  who. 
possessed  by  fixed  ideas,  strives  to  live  in  strict  accordance  witli  thought-made  .sys- 
tems.   The  mind,  controlled  by  fixed  ideas,  suffers   from  devilish   possession. 


ee 


In  order  to  succeed  in  making  clear  the  reason  why  ready-made 
ideas^  or  any  other  product  of  terminological  language  cannot  fairly 
swerve  the  civilizing  purpose  in  its  organizing  eiideavors,  we  will  have 
to  remove  mountains  of  petrified  prejudices;  we  will  have  to  dislodge 
the  deposits  of  ancient  rivers  of  unreasonable  procedures;  we  will  have 
(o  enforce  the  return  of  the  uncertain,  semi-polar,  intellectual  trade- 
winds  into  their  natural  pre-historic  confines.  In  order  to  bring  the  mind 
back  to  the  natural  and  right  way  of  thinking,  we  will  have  to  make  the 
one  fact  clear  to  everybody  interested  in  the  subject,  that  Errors  of 
Thought  are  the  original  causes  of  those  social  evils,  calamities  and  suf- 
ferings which  fill  modern  hospitals,  insane  asylums,  poor-houses  and 
penitentiaries. 

That  which  gives  fullness  to  the  Joy  of  Living^  in  civilization  is  the 
healthful  and  efficient  exercise  of  the  Free-agency  powers  of  mind;  and 
the  capacity  for  such  exercise  depends  upon  the  proper  Kind  and  Use  of 
language,  in  the  work  of  dcAeloping  all  the  resources  of  consciousness 
fully  and  harmoniously.  Our  grammatical  and  terminological  language 
is  not  well  suited  to  serve  in  this  intellectual  endeavor;  in  fact,  it  serves 
(he  civilizing  purpose  in  the  By-way  of  sense-development,  only  at  the 
expense  of  the  powers  that  move  in  the  High-way  of  Reason  and  of  Life. 

Modem  civilization  has  only  one  Type  of  language  to  develop  and 
evolve  the  three  kinds  of  consciousness  which  promote  the  growth  of  the 
civilizing  purpose  into  "Height,  Depth  and  ^Extent.'' 


39 
Holpht.  Depth  nnd  'Extpnt  arc  hnro  deptotfd  as  throe  apparently  astro- 
nomioal  Mgns.  which  were  used  by  the  ancient  .Assyrians  to  represent  the 
three  tj-pes  of  intellectuality  Avhioh  special  uses  of  thought  and  langniagre 
evolve  In  the  civilized  mind.  These .  .special  types  of  Intellectuality  were 
personified  as  Ea,  Bel  and  Ann. 

Thfi  pbraae  "Heljrht.  Depth  and  Kxtenf'is  n  short  vrny  of  nlhidinc  to  one  of  the 
principal  subjects  of  olrl-timo  thonght  "Depth"'  refers  to  the  nnrlerstandin?  of  the 
focns  of  cosmic  and  vital  activity  in  Natural  Causation  which  produces  the  individual 
Facts  and  phaenomena  in  the  way  of  development  and  evohition.  "Extent"  refers  to 
the  comitrehensicn  of  the  organic  branch-development  in  its  connection  with  Inner 
causation,  and  "Height"  refers  to  the  deterniining-powor  in  Living  Character  when  main- 
taining the  order  of  life  at  the  level  of  its  evohition  or  advancing  it.  The  Assyrian 
ideograms  in  the  accompanying  cut  refer  to  this  subject,  as  also  do  the  names  Ea,  Anu 
and  Bel.  These  Assyrian  ideograms  are  known  to  archaeologists  as  sun,  moon  and 
perhaps  some  planetary  sign;  but  sun,  moon  and  planets  in  antiquit.v  originally  figured 
as  symbols,  representative  of  mental  powers,  and  not  as  objects  of  worship,  as  mod- 
ern archaeologists  assert.  The  original  ideas  of  Height.  Depth  and  Extent  connect 
themselves  with  the  Triad  ideas  of  the  later  cults,  representing  something  like  that 
mental  activity  which  we  know  by  the  name  of  "common  sense,"  "special  sense"  and 
"reason"  or  "reasonableness."  The  four-branched  star-signs  in  sacred  art  approxi- 
mately represent  common  sense;  the  eight-branched  star,  known  as  a  sun-sign,  symbol- 
izes tlie  reasoning  powers,  and  the  moon-sign  refers  to  the  special  faculties  of  reflection 
which  extend  the  special-sense  work  of  the  mind.  The  divine  Triads  of  later  cuits 
are  made  up  on  the  same  lines;  wo  might  describe  them  as  the  dogmatic,  the  empiricnl 
and  the  adjudicative  procedures  of  Thought 

67 


■Modprn  educators  do  not  realize  that  the  #erminolof>;ical  Type  of  lan- 
j;na<i,e,  whicli  serves  efTectually  tj)  develo])  the  faculties  of  sense,  does  not 
s(rve  to  develop  the  reasoninjj-  powers  of  the  luinian  mind  and  does  not 
sustain  self-conscious  character. 

The  Avorkin<is  of  consciousness  in  the  by-ways  of  Sense,  Avhich  pro 
mote  the  industrial  development  of  a  nation,  differ  widely  from  the 
workings  of  that  consciousness  in  the  hish-way  of  Keason,  which  sus- 
tains the  Order  of  Life  in  family  and  social  relationship.  The  Type  of 
lanpuaiie,  which  sustains  the  consciousness  that  control.s  the  systematiz- 
in<i'  work  of  the  mind,  differs  widely  from  those  Types  of  languajie  which 
sustain  the  orj»:anizin<i'  work.  The  same  kind  of  mental  trainincj  can  never 
he  made  to  serve  hoth  the  purposes  of  brea,d-winuini>;  systems  and  the  so- 
cial or<ranizin<;  endeavors.  The  civiliziu<i  purpose  requires  a  double 
(raininjj  of  mind.  It  requires  an  instructive  traininp;,  Avhich  manufactures 
intellectual  tools,  by  means  of  terminolo<>ical  lansuajje,  for  the  systematic, 
scientific,  bread-winninfi  work;  and  it  also  requires  an  educational  train- 
in<;  to  elucidate  the  inner  workinjss  of  nature  and  of  consciousness  by 
means  of  an  organic  Type  of  language.  Tf  this  educational  training  and 
the  use  of  organic  language  be  not  active  factors  in  civilization,  then 
civilization  cannot  long  endure.  It  may  become  industrially  great,  but 
its  prosperity  will  be  short-lived.  It  will  fail  to  evolve  organic  powers 
and  fitness  of  survival;  it  will  become  a  letter-of-the-la.w  Type  of  civili- 
7ation,  known  in  antiquity  as  the  Phoenician  type,  which  disintegrates 
s]ieedily  for  want  of  social  harmony,  usually  falling  a  prey  to  outer  ene- 
mies. 

The  oft-repeated  collapse  of  great  industrial  civilizations  has  caused 
our  intellectual  ancestry  to  place  the  sign  of  the  twins  into  the  Zodiac, 
in  order  to  remind  fiiture  generations  of  the  fatal  error  of  instructing 


Ganiiiiadioii  and  Triskcle 

The  modprn  method  of  thinkin!:.  which  follows  acartemie  training  and  centres 
aliont  the  auxiliary  verb  "to  lie."  is  not  a  ii.nturall.v  lojricnl  wa.v.  hut  it  is  a  syllogistip 
j)roredure.  It  is  an  inductive,  deductive  and  iinalocical  method,  which  proceeds  by 
tliree-leKKod  means,  known  as  major  and  minor  premises,  and  the  excluded  middle.  An 
tiquity  represented  this  method  of  thinking  b.v  a  Triskele.  not  to  disparage  it.  hut  to 
denote  its  presumable  dealings  with  the  "Three  Phases  of  Causation,"  and  to  distin- 
jruish  it  from  that  natural  way  of  thinkinjr  which  holds  to  the  Four  Fundamental  I'rin 
ciples  of  Causation — the  way  of  thinkinsr  wliicli  is  represented  b.v  the  Gammadion. 

The  three-leprjred  s.vllogistic  procediiresof  thouRht  have  their  natural  counterparts 
in  the  four-footed  logic,  which  is  now  unknown  to  learning;  accordingly,  the  Triskele 
has  its  counterpart  in  the  Gammadion. 

The  Gammadion  typifies  the  naturnl  way  of  thinking  about  the  Four  Fundamental 
Features  of  Causation,  underlying  all  nat\iral  development  and  evolution.  (See  explan- 
ations of  .Tene  and  lanus  Quadrifrons  and  the  foiu-faced  Brahma,  also  the  various 
Tetraniorphs). 

The  logic  of  the  Triskele  deals  in  categorical  states  of  consciousness,  and  produces 
ready-made  ideas.  The  logic  of  the  Gammadion  deals  with  Living  Consciousness,  and 
produces  "Timely"  modificatious  of  Knowledge.  The  two  processes  of  thinking  will 
be   explained   later.     They   are   laterals,   tributary  to  the  Logic  of  Adjudication. 

68 


the  civilized  iiiiiul  in  a  one-sided  terminological  way,  for  business  pur 
poses  only,  and  thereby  neglecting  that  educational  training  which  evol- 
ves Free-agency  ciiaracter  by  elucidating  life's  reciuirenieuts  and  the  rea- 
son of  Living  and  Dying  in  Natural  Causation. 

Phaenouiena-knowiedge,  wiiich  can  be  developed  by  terminological 
iind  grammatical  liiuguage,  is  sufficient  for  tlie  bread-winning  pui-poses 
in  social  life;  but  a  thorougli  Nature-knowledge,  whicli  can  only  be 
evolved  by  an  organic  Type  of  lansruase.  is  indisi)ensable  to  sustain  the 
growth  of  advancing  civilization. 

A  tliousaud  times  has  antiquity  recognized  the  difference  between 
systematic;  tissue-building  Sense  and  that  Organizing  IJeason  which  uses 
jiud  inhabits  the  couceptive  tissue,  as  the  nuclei  of  Life  use  and  inhabit 
.  tlie  cell-tissue  in  the  animal  body.  Thousands  of  times  have  the  great 
tiiinkers  of  prehistoric  anticjuity  depicted  the  difference  between  the 
workings  of  Sense  and  those  of  Reason,  between  the  workings 
of  thought  whicli  minister  to  systematic  tissue-building,  and 
the  workings  of  mind  wliich  sustain  the  organic  liealth  of  society,  thou- 
sands of  times  have  they  elucida.ted  the  ditt'erenc^e  in  the  ways  and  means 
of  consciousness  whicli  sustains  these  two  kinds  (^f  re([uirements,  ^^  ^'  and 
yet  has  the  liistoric  past  ever  failed  to  fairly  minister  to  both  require- 
ments, just  as  we  fail  to  do  at  present.  Such  failure  has  always  resulted 
in  social  calamities,  and  culminated  in  national  degeneracy  and  destruc 
lion  of  civilizations.  i 


4-, 


S" 


Two  syinlralei  from  Ijjclaii  coins,  one 
40  ,11  a    <>aniniiuHon,    the   otiicr  ti   Triskele. 

The  former  symboUically  iUustrut«H  the 
logic  and  rhetoric  vvhldi  hold  to  the 
Four  Principles  In  creative  causation, 
tin-  latter  similarly  Ulu&trates  the  logic 
1  ■  and  rhetoric  which  deal  only  with  the 

^/  ^  Three  Constituent  l'"a<'tors  in  produ*'- 

llve  and  destructive  causation,  regard- 
less of  Living'  Principles. 

'I'lie  (iamaiadioii  reiu'eseuts  the  t'uiidaiiUMital  princiides  uuderlyin};  the  organizing 
inocedures  of  luind,  and  the  Trisliele  the  sj'stoniatiiiing  nietliod.s  of  Thought  and  Lan- 
guage. The  former  sustains  the  reasonhig  powers  of  Free-agency  character,  the  latter 
develops  its  sensible  knowing-powers.  The  two,  acting  jointly,  evolve  the  conscious- 
ness of  liight  .iiul  Right,  they  aid  Thought  to  proceed  after  the  luauuer  of  Nature. 

The  consciousness,  which  characterizes  the  I'owers  of  liife  in  their  way  of  develop- 
meut  and  evolution,  receives  Its  verbal  vestment  from  the  rhetorical  work  which  tue 
Gammadion  symbolizes,  while  the  statical  consciousness  of  tlie  systematizing  intellect 
receives  its  verlial  vestment  from  the  rhetoric  which  the  Triskele  symbolically  repre- 
sents. 

"The  "S"  curves  serve  as  walking  legs,  the  fJammadion  being  called  the  Walking 
Cross,  to  denote  some  more  or  less  natural  procedure  of  Thought,  in  distinction  to  the 
circling  of  the  Triskele  about  a  tixed  centre. 


89 


BINGLE-ACTING  THOUGHT— THE  MAN  WITH  ONE  IDEA- 
JIAS  EVER  BEEN  THE  EVIL  GENIUS   IN   CIVILIZATION.^^ 

If  one  kind  of  training  could  serve  the  civilizing  purpose  in  everj 
way,  we  would  not  need  both  scientific  schools  and  theological  colleger 
If  phaenomena-kuowledge  would  answer  all  purposes  of  civilized  life, 
then  humanity  would  have  little  if  any  use  for  religious  faith  and  theolo- 
gical guidance. 

That  Avhich  makes  religious  sentiment  and  theological  guidance 
important  factors  in  social  life  is  the  use  of  a  Type  of  language,  suitable 
to  di*aw  the  attention  of  Thought  into  that  Living  Consciousness  which 
lies  behind  terminologically  developed  knowledge.  The  small  hold 
which  theological  training  still  gives  the  mind  on  that  old-time-evolved 
indigenous  consciousness,  by  virtue  of  the  deadened  Types  of  language. 


A  form  of  the  Roman  God  TERMINUS,  ii  Ilermeracle,  which  converts  the  old-time 
conception  of  Heralvles  into  <'i  Herme  or  LVrni,  representative  only  of  a  fixed  or 
stationary   idea. 

The  Heraliles-consciousness  once  lived  as  a  Demi-god  character  or  Metatron  power, 
assisting  the  Free-agency  will  in  the  human  mind,  which  labored  to  overcome  the  evil 
influence  of  perverted  intellectuality  upon  social  life.  The  Doing-power  of  this  Demi- 
god in  course  of  time  became  a  mere  fiction — a  mere  conception  of  BEING — a  stati- 
cal, inactive  idea.  The  original  thought  and  intent,  mythically  embodied  in  the  Her- 
akles  idea,  became  terminologically  fixed,  perverted  and  lost  to  Sense  and  Reason. 

The  Term  sets  fixed  and  unreasonable  limits  to  the  natural  workings  of  Living 
( 'onsciousness  and  to  the  Free-agency  powers. 


70 


iu  wliicli  the  sacred  writings  were  peuued,  sustains  tlie  civilizing  instinct 
and  free-agency  character,  and  stimulates  the  organizing  reason. 
When  theological  leaders  lose  their  understanding  of  that  Type  of  langu- 
age, and  when  they  fall  to  using  a  grammatical  and  terminological  Type, 
ihey  mislead  religious  faith,  and  they  do  civilization  more  harm  than 
good. 

The  only  advantage  which  theological  college  education  has  over 
school  and  university  instruction  is  tlie  feeble  attempt  of  theological 
leaders  to  follow  the  Gist  of  so-called  sacred  writings  and  to  elucidate 
the  Reason  of  Living  in  Natural  (jausatiou,  which  science  pronounces 
unknowable. 

How  the  mighty  have  fallen!  Heraklos,  who  traveled  through  the  entire  circle  of 
Ihe  Khetorioal  Zodiac,  correcting  the  evil-working  Errors  of  Thought,  which  the  faulty 
use  of  language  had  generated,  finally  conies  to  be  represented  by  a  stationary  Term. 

The  picture,  then,  shows  an  Immortal  Uod  talked  to  death;  the  God-consciousness, 
personified  originally  by  a  Glyphic  Type  of  language,  and  later  represented  by  a 
Herme,  has  finally  Ijeen  converted  into  a  hollow  but  pretentious  Term,  which  embodies 
only  a  Sham-God-idea. 

The  God  Terminus  is  a  Stationary  God-idea.  Ue  has  no  natural  understanding.  He 
is  a  product  of  the  auxiliary  verb  "TO  BK.''  He  takes  stationary  or  .statical  views  of 
all  activity.  He  represents  Nature's  activity  by  stationary  Terms,  as  if  it  were  a 
stationary  thing.  He  talks  of  all  things,  as  they  are  made  to  appear  by  fixtures  of 
abstract  and  analytic  Thought,  and  not  as  they  act  in  the  Process  of  Nature.  He  knows 
nothing  of  what  the  Things  which  partake  in  tlie  Process  of  Nature  are  doing,  or  why 
they  act  as  they  do.  When  the  God  Terminus  ttilks  through  the  mouth  of  any  divine 
agent,  he  talks  of  so-called  Truth  without  Knowledge  of   Fact. 

Once  upon  a  time,  as  the  fairy-tale  goes,  Jove,  the  Father  of  Judgment,  called  to- 
gether all  the  Types  of  language  for  the  purpose  of  making  them  agree  upon  a  plan 
to  support  the  rule  of  Right  and  Reason  iu  the  civilizing  endeavor.  Almost  all  the 
Types  readily  agreed,  but  the  Terminological  Type  stood  out  finally,  it  would  not 
yield  anything  to  Right  or  Reason;  it  had  rules  of  its  own  to  maintain.  "Cedo  Nulli," 
said  the  God  Terminus. 

The  meaning  of  the  God  'I'cniiiiius,  dei^icted  in  mythical  tales,  was  intended  ♦o 
illustrate  the  unyielding  nature  of  categorical  terminology,  and  its  irreconcilability 
with  living  and  characterful  consciousness.  Terms  have  always  been  recognized  as 
moans  which  serve  tlie  systematizing  work  of  Sense,  but  which  should  not  be  made 
determinants  in  the  organizing  work  of  Reason,  and  which  should  be  assigned  their 
proper  place  in  the  religious  training  of  ruind.  Civilized  life  needs  houses,  clothing 
and  food,  and  the  Term  is  a  means  to  provide  these  reciulremeuts.  But  the  Term  is  not 
the  proper  means  to  determine  what  is  rightaud  reasonable  in  maintaining  the  Order  of 
Civilized  Life;  it  can  serve  to  build  the  house,  but  it  cannot  establish  a  reasonable 
regime  iu  it.  Civilizations  which  vest  their  moral  and  legal  standards  in  terminology 
must  fall  as  they  have  always  fallen.  The  Term-vested  Palladium  is  not  a  Living 
Power,  and  it  cannot  sustain  the  Living  Powers.  It  can  provide  means,  but  it  must 
not  be  given  control  of  the  right  and  reasonable  use  of  means. 

All  ideas  of  morality  when  vested  in  Terms  l)econie  fatal  fl.xtures  of  notional 
morality.     ^A\  laws  vested  in  Terms  become  death-dealing  forces  iu  civilized  life. 

The  difference  between  the  WORD,  which  is  God,  aud  the  Term,  which  metamor- 
phoses into  a  devil  when  given  undue  pov/er,  is  depicted  in  sacred  writings  in  the 
difference  between  Eloah  and  Sammael.  Eloah  uses  language  in  accordance  with  the 
Reason  of  Living  and  Dying,  in  accordance  with  Fundamental  Principles  of  Life  am! 
I>eatli,  connecting  the  Immortal  Reason  of  Life  in  nature  with  the  mortal  tissue-build- 
Sense;  while  Sammael,  the  tissue-builder,  c.oes  all  his  work  in  accordance  with  Sense 
only,  and  labors  to  confine  the  workings  of  I-iving  Reason  within  rigid  and  lifeless 
confines.     See  the  various  pictures  of  the  God   Sham,   from  Central  America. 

71     • 


Feeble  indeed  is  the  attempt  of  modern  theology  to  develop  the 
iliscei-niug  and  reasoning  powers  of  tlie  hnman  mind  and  to  evolve  com- 
petent Free-agency  character;  but  feeble  as  the  attempt  may  be,  it 
does  some  good  in  civilization,  and  if  its  shortcomings  were  pointed  out 
as  well  as  the  jjroper  ways  and  means  to  sustain  it,  then  it  might  be 
developed  into  a  mainstay  and  blessing  of  civilization. 

Great  indeed  is  the  work  of  Sense-development,  which  scientific  in- 
structions have  produced  in  the  modern  mind,  but  yet  it  is  far  from 
sufficient  to  enable  the  Free-agency  jjowers  to  minister  effectually  to 
the  ever-expanding  and  diversifying  requirements  of  social  organizations; 
in  fact,  the  over-development  of  sense  disqualifies  the  mind  for  its  higher 
duties.  Sense  alone  caunot  sustain  the  order  of  life,  it  must  be  fairly 
allied  to  Living  Keason;  and  Science,  though  efficient  in  controlling  the 
forces  of  death,  is  never  reasonable  in  dealing  with  affairs  of  life. 

Writers  on  the  subject  of  so-called  social  Science  deal  only  in  delu- 
sive half-truths  of  abstract  dictionary  terminology,  which  introduce  an 
unhealthy  bias  into  the  mind  and  lead  it  into  side  issues  and  conflict  of 
opinions. 

Dictionary  terminology  being  unsuitable  to  extend  our  knowledge 
properly  into  the  inner  workings  of  nature,  we  will  have  to  introduce 
other  means  of  formulating  and  conve^'ing  ideas.  We  will  have  to 
use  figurative  phrases,  which  will  lead  us  away  from  the  fixed  defini- 


43 
The  principles  of  creative  causation, 
airi  understood  and  depicted  by  Xortli 
American  Aborigines. 


A  GAMMADION  of  the  North  American  Inrtiaus  from  pre-historie  times,  after  an 
eugraviug  on  a  shell  taken  from  a  Mississippi  mound.  Its  centre  is  a  -'Cross  within  a 
Circle,"  depicting  the  focalizing  counter-activity  in  elementary  consciousness  and  lH'c, 
bounded  by  the  form  of  individuality,  olsewhere  explained.  The  rays  between  the 
arms  of  the  cross  indicate  the  radiation  o  consciousness  from  the  self-conscious  focus 
of  life,  which  radiation  is  properly  called  "evangelic."  The  twelve  triangular  diagrams 
surrounding  the  circle  and  pointing  outward,  denote  the  out-working  powers  of  mind, 
which  gather  observations  and  experiences,  in  their  connection  with  the  inner  con- 
sciousness. This  without-working  consciousness,  thus  connected,  may  be  called  ".-tpos- 
tolic."  The  work  of  abstract  thougnc  is  shown  as  a  square  "Frame"  about  the  centre. 
The  Frame  is  knotted  at  the  corners,  and  composed  of  three  strands,  to  depict  the 
"Three  Phases  of  Causation,"  as  elucidated  by  thought,  acting  independently  of  the 
"Four  Fundamental  Principles."  The  fou  mythical  heads,  attached  to  the  sides  of 
the  s(iuare,  indicate  that  Ideality  still  pretends  hold  to  the  Fundamental  Principles, 
or  at  least  speaks  of  thorn. 

72 


tions  of  categoi'ical  terms  and  the  confinement  of  stationary  or  statical 
consciousness,  in  order  to  again  take  hold  of  the  mobile  nature  of  Fact 
and  the  procedures  of  life  and  its  consciousness  in  the  Process  of  nature. 
And  since  phonetic  language  alone  cannot  fully  develop  the  Living  Con- 
.sciousness,  we  will  have  to  re-inti'oduce  old-time  aphonic  ways  and 
means,  and  resurrect  their  original  meanings.  The  use  of  aphonic  signs 
will  much  simplify  the  work  of  thorough  Fact-knowing. 

The  introduction  of  vestiges  of  Ancient  Art  is  not  intended  to  be  in- 
structive in  the  science  of  archaeology ;  its  purpose  here  is  only  to  use  the 
powers  of  aphonic  signs  to  resuirect  the  now  dormant  and  deadened  con 
bciousness  of  Natural  Causation  and  to  restore  it  to  its  former  activity. 
The  aphonic  sign-language  has  great  powers  of  appeal  to  the  civilizing 
instinct,  for  by  its  aid  this  instinct  was  developed  in  pre-alphabetic 
ages. 


44 

Tlie  UirtH!  iiliases  of  cuiiMUtiuii  lii 
I'iviUzeil  life, — the  moral,  business  and 
l)olitu'aI  phases,  itpresented  by  the 
light  of  reflected  thought  or  lunar 
<'Oiisclousuess,  vvhieh  turns  Its  back 
on  tlie  foeus  of  life  and  creative  prin- 
ciples. 


A  TKISKELION  from  the  "Itevue  Arcbeologique"  represents  the  systeinatlzlng 
work  of  reflective  Thought,  with  particular  reference  to  its  unnatural,  or  semi-natural, 
artificial  Nature,  and  its  possibly  death-dealing  tendencies,  if  overdone,  as  indicated 
l)y  the  rec'urvant  wings  which  sacerdotal  Art  usually  applied  to  denote  death-going. 

In  this  design,  three  mythical  monster-heads  take  the  place  of  the  rooster-heads 
ordinarily  used  in  such  designs  for  the  purpose  of  representing  TENTATIVE  intellect- 
uality, which  does  not  understand  the  natural  procedures  of  Causation,  but  which  pro- 
ceeds hap-hazard  to  guess  at  cause  and  conseiiuence,  and  which,  thus  proceeding,  usu- 
ally reasons  in  circles  about  some  hollow,  pre-eonceived  idea.  The  tendency  of  tenta- 
tive intellectuality  to  circle  syllogistically  about  hollow,  ideal  centres,  between  frag- 
mentary conceptions  of  Fact,  was  once  proverbially  known  as  something  like  whipping 
the  devil  about  the  stump  of  the  decayed  Tree  of  Knowledge. 

The  original  meaning  of  the  word  "Triskele"  may  l)e  elucidated  by  presuming  it  to 
be  derived  from  the  Greek  words  "treis,"  three,  and  "kelon,"  pointless  arrow,  (headless 
pointer  of  thought — -ideal  pointers  not  equipped  to  penetrate  into  the  living  Gist  of 
the  consciousness  of  Natural  Causation).  "Kelon"  is  the  shaft  of  an  arrow,  made  from 
si)rigs  of  a  heathenish  tree  of  knowledge  (mythically  speaking)  to  be  placed  into  a 
(luiver,— analogous  to  the  storage  of  ready-made  ideas  In  categorical  pigeon-holes,  or  in 
any  other  mechanical  structure  of  systematizing  thought. 

The  etymologists  give  the  derivation  of  "Triskele"  as  coming  from  the  Greek  words 
"treis"  (three)  and  "skelos"  (leg),  evidently  because  the  Triskele  is  usually  represented  as 
composed  of  three  legs.  But  the  word  "skelos"  is  not  mythically  used,  while  the  word 
"kelon"   is   so  used. 

The  word  "Gammadion"  may  be  presumed  to  have  sprung  from  some  connection 
with  the  Hierogamos-idea.  It  denotes  the  funduniental  procedures  which  support  the 
.lacob's  Ladder;  i.  e.,  the  way  of  evolving  a  high-character  Free-agency  Fower,  making 
for  the  intellectual  Hierogamos. 

73 


AKT  WAS  ONOE  HUMANITY'S  PKINCIPAL  EDUCATOR.  ^^V" 
The  resurrection  of  the  original  meanings,  purposes  and  intent  of  old- 
time  vestiges  of  Art  appeals  strongly'  to  the  civilizing  instinct,  pre- 
alphabetically  evolved,  and  it  has  powers  to  resurrect  the  dormant  con- 
sciousness of  Fact.     The  sacerdotal  Art  of  antiquity  was  the  embodi- 

46  47  4S 


'^^^g^  ^^^ 


Three  symbols  of  motliers    of  consciousness  in  form    of  ingots. 

Tl»e    motlier-coiisciousuess      Tlie    mother-consciousness      The    inotlier-consciousne>ss 
of  humanized  feelings.  of  InteUeotual  systems.  of  the  intellectual  organiz- 

ing powers. 

All  included  iu  the  Egyptian  character  of  Maut,  wife  of  Ra,  to  be  distinguished 
from  the  Goddess  of  Truth,  "Ma," 

It  is  to  the  Magna  Mater,  or  mother-cousciousness  of  the  Free-agency  powers, 
that  the  word  'myth"  or  "mythology"  refers,  and  not  to  the  minor  Alma  Mater,  or 
mother  of  word-vested  ideality.  Magna  Mater  is  the  Venus  Urania  of  the  Greeks,  and 
Alma  Mater  is  the  Helen  of  Troy.  <i  ' 

The  word  "MYTHICAL"  is  here  used,  lilie  many  other  old-time  words,  iu  its  ori- 
ginal meaning.  This  use  makes  it  necessary  to  furnish  the  original  definition.  The  word 
"Myth"  origluaily  referred  to  the  Mother  Consciousness  of  Ideality  and  Intellectuality, 
i.  e.,  Natural  Intelligence. 

"Mythical,"  then,  is  that  use  of  language  which  draws  the  attention  of  Thought 
to  the  original,  immediate  and  living  consciousness,  which  is  embodied  in  the  Powers 
of  life.  This  original  living  consciousness  is  the  Mother  of  the  thinking  consciousness 
• — the  Maut  or  Mut  of  the  Ancient  Egyptians. 

The  original  or  living  consciousness  was  commonly  represented  in  Ancient  Art  by 
the  symbol  of  the  ingot— the  ingot  vessel — the  ingot  shoe,  etc.,  as  containing  the  raw- 
material  of  knowledge,  to  be  elaborated  after  the  manner  of  nature,  and  intellectually 
coined  or  converted  into  IDEAS  and  IDE.ll.S,  representative  of  Life  and  its  order 
and  having  vital  value  to  circulate  as  Truth.  Thus,  Mythology  is  the  mother  of  all 
ologies  whose  hold  on  Living  Consciousness  is  ideally  propagated  or  converted  into 
truthful   conceptions   of  Fact  or  of   Nature's  activity — of  Natural  Causation. 

The  mythical  use  of  Language  draws  and  holds  the  consciousness  of  Thinking  to  the 
Mother-consciousness   of   Feeling   which   underlies  intellectual  development. 

Mythical  truth  is  now  called  theological  truth.  It  is  the  full  aud  fair  idealization 
of  the  Living  Cousciousness(  the  consciousness  which  characterizes  the  powers  of  Life 
and  Mind  in  their  natural  procedures)  by  u  Living-picture   or  Flower-rhetoric. 

The  word  SACRED  Is  here  never  used  In  the  modern  sense  of  holy,  but  in  its  ori- 
ginal meaning  of  health-sustaining,  that  is,  the  Onler-of-life-sustainiug,  by  that  proper 
use  of  Thought  and  Language,  which  connects  the  Thinking  Power  at  least  with  the 
consciousness  in  the  Powers  of  Life  embodied,  if  not  directly  with  the  Genius  of 
Free-agency  self-consciousness. 

The  word  DIVINE  is  used  only  in  its  original  meaning  of  Immortal  Consciousness, 
that  is,  as  meaning  the  influence  of  language  upon  consciousness,  iu  so  far  as  this  in- 
fluence is  so  wholesome  as  to  produce  regenerative  powers  in  the  intellectual  tenden- 
cies aud  capacities  of  the  human  mind,  extending  from  sire  to  scion,  and  embodying 
ideality  in  indigenous  consciousness  and  in  the  civilizing  instinct,  so  as  to  make  it  part 
of  human  character  perpetuating  itself  in  the  race. 


74 


inent  of  the  aphonic  sigu-lauguage,  which  did,  by  way  of  the  eye,  what 
phonetic  language,  by  way  of  the  ear,  cannot  readily  do,  viz :  represent 
the  characterful  consciousness  of  the  double-active  powers  of  Life  and 
Nature  as  they  are  in  themselves.  The  aphonic  signs  embodied  in  An- 
cient Art,  together  with  suitable  phraseology,  will  speedily  take  us  be- 
yond the  undue  limits  which  scientific  terminology  and  academic  rhe- 
loric  have  set  for  the  human  Knowing-power. 

The  vestiges  of  Ancient  Art,  the  ideograms,  pictograms  etc.,  of  apho- 
nic sign-language,  will  have  to  be  explained  in  their  original  meaning 
in  order  to  resurrect  the  now  dormant  consciousness  in  which  they  ori- 
ginated, and  the  "Thoughts  and  I  n  t  e  n  t"*®  of  the  original  authors 


4» 

.  .All  E^'ptian  Ideogram,  combining 
the  symbols  of  the  Four  Fundamental 
Principles!  with  those  of  the  Three  Sa- 
lient Phases  or  Constituent  Factors  In 
natural  causation.  The  Pyramid  ro- 
presents  a  more  abstract  form  of  tlie 
same  Idea. 


The  three  constituent  factors  are  shown  as  taking  part  in  the  Process  of  Life, 
while  the  fundamental  principles  are  represented  in  the  usual  way  by  a  cross  in  a 
circle,  as  an  al>stract,  dogmatic  idea  of  some  features  of  Fact  which  underlie  Living  Con- 
sciousness. 

Pre-alphabetic  antiquity,  in  its  way  of  tliinking.  naturallj'  connected  all  of  its 
knowledge  with  not  only  the  Four  Fundamental  Principles  or  Features  of  creative 
procedures,  but  also  with  the  Three  Principal  Phases  of  productive  Causation.  In  or- 
der to  deal  intelligibly  with  the  pre-alphaljetic  way  of  thinking,  we  will  have  to  begin 
by  making  these  features  and  phases  clear  to  ourselves.  The  accompanying  design, 
of  Egyptian  origin,  will  help  to  elucidate  the  foundation  and  mainstay'  of  ore-alphabetic 
knowledge. 


will  have  to  be  resurrected  as  much  as  is  possible  by  means  of  termino- 
logical language.  Such  resurrection  will  furnish  entirely  different  ex- 
planations of  the  works  of  Ancient  Art  from  those  which  modern  archaeo- 
logists attach  to  them.  Modern  archaeology  furnishes  only  the  historic 
aspects  of  the  ancient  ideas,  and  never  their  original  purpose  or  intent. 
With  these  historic  aspects  this  effort  has  nothing  to  do.  It  aims  only  to 
(leal  with  the  workings  of  life  and  of  consciousness,  as  they  once  were,  as 
they  now  are,  and  as  they  always  will  be  in  the  Process  of  Existence, 
in  the  Process  of  Nature,  in  the  Process  of  Thought,  and  in  the  Procesg 
of  Civilization. 

The  archaeological  scholar  must  not  allow  himself  to  be  confused  by 
the  explanation  here  given  of  the  work  of  Ancient  Art  and  aphonic  signs. 
He  should  remember  that  historic  aspects  never  can  deal  with  original 
Thought  and  Intent.  To  get  at  the  original  Thought  and  Intent  means 
''ho  resurrect  tlie  consciousness  which  produced  the  original  work,  and 
which  stood  in  immediate  connection  with  the  Causes  of  Life,  from 
which  terminological  word-knowledge  and  its  historic  aspects  of  Fact 
are  hopelessly  separated. 


Tlie  "Cross  iu  the  Circle"  represents  the  "Four  Fuudameiital  Principles,"  active 
ill  evolution  and  involution  of  vital  powers.  Antiquity  distinguished  the  ideas  of  de- 
velopuieut  from  those  of  evolution,  as  also  the  ideas  of  creation  from  those  of  pro- 
duction. Character  and  its  organizing  powers  were  conceived  as  the  work  of  Living 
Reason  iu  creation  and  evolution,  while  the  organs  of  the  body,  or  the  protoplastic 
shell,  encasing  the  germ  of  life,  were  considered  as  the  product  of  sense-development.  An- 
tiquity also  personified  the  Genius  of  Evolution  separately  from  the  Genius  of  Develop- 
ment, as,  for  instance,  iu  Ormuzd  and  Ahriuian,  Osiris  and  Typhon,  Eloah  and  Sam- 
mael,  Jacob  and  Esau,  etc.  Following  its  distinctions,  the  organizing  power  is  here 
spoken  of  as  if  it  were  acting  independently  of  the  systematizing  power  in  the  human 
mind,  which  in  fact,  is  not  so.  It  is  only  the  analytic  character  of  language  which 
makes  such  representation  unavoidable.  The  principles  of  the  organizing  powers  are 
to  be  sought  iu  the  procedure  from  germ  into  organic  growth  and  in  the  return  pro- 
cedure from  the  organic  growth  into  germ,  once  widely  known  as  "the  way  up"  and  "the 
way  down" — "auodos"  and  "kathodos."  The  principles  of  the  development  or  system- 
atizing power  are  to  be  sought  in  the  ussir.iilation  and  elimination  of  substance  couiing 
from  the  earth  beneath  or  from  the  atmosphere  above,  and  returning  respectively. 
The  subject  of  Fundamental  Principles  will  be  fully  elucidated  when  we  come  to 
deal  with  the  ancient  idea  of  biology  and  astronomy,  which  furnished  the  founda- 
tion  of    both    Fact-knowing    and    Truth-telling    in    remote   antiquity. 

The  "Three  I'hases  of  Causation"  in  the  above  design  are  indicated  by  three  sprigs 
siiiporting  flowery  heads  with  fruit-centres,  standing  upon  the  circle  of  the  cross. 

These  three  phases  are: 
1st— the    inner    workings    of    the    mind,    to    which    we    usually    refer    as    moral    pur- 
poses or  motives. 

2nd — The  outer  workings  of  the  mind,  often  called  adaptation  to  environment, 
which  include  the  business  jiurposes. 

The  third  phase  enters  between  the  other  two,  as  the  organizing  power  in  family 
and  state.     It  includes  the  social  and  political  purposes. 

The  connection  between  these  Phases  and  I'"uiidauiental  Principles,  as  shown  in 
the  above  diagram,  suggests  that  they  continue  to  grow  out  of  the  uppermost  prin- 
ciples in  the  rollings  of  time.  The  Trimurti  of  the  Brahmins  illustrates  this  same 
subject. 

76 


In  order  to  resurrect  this  old-time  consciousness,  we  will  have  to  re- 
fer to  the  same  fact  repeatedly.  We  will  have  to  turn  it  over  and  over 
like  a  prayinsy-wheel,  to  connect  its  various  spokes  with  hub  and  rim — 
with  tjie  Living  Consciousness  workinj;;  evan«>elically  within,  and  the  ac- 
quired consciousness  vvorkiu<i  apostolically  without  the  mind.  This 
turninfr  over  of  the  prayin.n-wliccl  becomes  neces.sary  for  the  reason  that 
our  terminological  Type  of  language  causes  us  to  take  statical  aspects 
(if  nature's  mobile  work,  and  disqualifies  the  Thinking  Ego  from  look- 
ing upon  Fact  as  a  process,  and  from  taking  the  elements  of  time  or 
changefulness  in  the  Keason  of  development  and  evolution  into  due  con- 
sideration. Before  we  can  make  even  this  simple  fact  thoroughly  clear 
to  the  modern  mind,  which  knows  nature's  activity  merely  by  means  of 
fixed  terms,  we  will  have  to  proceed  in  a  now  unknown  double-active  way 
of  destructive  and  constructive  criticism  to  break  away  the  icicles  formed 
by  the  accumulated  products  of  unfeeling,  abstract,  term-vested  intel- 
lectuality. 

The  phrase  "GIST  OF  FACT"  needs  oiiie  preliminary  oxplnnation.  It  refers  in- 
directly to  the  original  focus  of  cell-life,  where  the  digestion  of  elementary,  protoplastic 
stibstance  of  existence  takes  place  and  where  individual  consciousness  originates:  but 
directly  it  refers  to  the  focns  of  organic  self-consciousness,  in  -which  the  human  know- 
ius-powers  originate  .nnd  1o  which  special  data  of  knowledge  should  he  reduced  to  find 
centralization.  The  living  consciousness  as  well  as  the  ideal  consciousness  of  Light  and 
of  Right  is  controlled  by  the  self-conscious  determining-power  of  the  human  mind.  This 
determining-power  is  a  focns  in  which  all  special  modifications  of  consciousness  and 
data  of  knowledge  are  naturally  digested,  re-digested  and  disciplined  to  serve  human 
rennireiuents.  The  work  done  in  the  determining  focus  gives  knowledge  a  vital  charac- 
ter, if  done  in  accordance  with  i)rinclples  of  T,lfe  and  of  Peatli.  and  this  cliaractcr 
sustains  the  powers  of  life  by  unifying,  setting  to  order  and  organizing  special  apti- 
tudes of  life,  mind  and  thought,  after  the  manner  of  nature.  Thus  centralization  of  spe- 
cial knowing-powers  forms  gisty  judgments,  and  the  unification  of  special  aptitudes 
does  gisty  work.  This  Gist  of  knowing  and  doing,  then,  may  he  called  the  Gist  of  Fact; 
for  it  centres  the  knowing-  and  doing-powers  In  the  life-sustaining  causes  active  in  Ihe 
Process  of  Nature,  and  it  differs  from  the  rdinary  way  of  knowing  and  doing  .which 
leads  only  to  a  detailed,  fragmentary,  analytic  knowledge  of  Fact  and  to  special  lateral 
efforts,  and  which  does  not  organize  knowledge  but  applies  special  aptitudes  only  in 
special  and  lateral  ways,  leading  the  powers  of  life  away  from  the  causes  in  which  they 
originated. 

Antiquity  distinguished  the  gisty  way  of  knowing  and  doing  from  the  special  ways 
of  knowing  and  doing.  The  Chinese  called  the  gisty  way  "the  heavenly  way"  and  the 
special  way  they  called  "the  earthly  way."  The  ancient  Chinese  looked  upon  the  gisty 
way  of  knowing  and  doing  as  the  only  true  way  of  advancing  the  work  of  civilization, 
and  they  considered  the  "earthly"  or  special  way  only  as  furnishing  means  toward  the 
end  of  such  advancement.  Many  thousand  years  before  the  origin  of  the  Christian 
cult,  be  it  .SOOO  or  .SO.OOO,  they  had  formulateted  tlie  gisty  way  of  knowing  and  doing  liy 
certain  diagrams  intended  to  serve  In  the  process  of  education.  The  origin  of  these  dia- 
grams is  attributed  to  Fu-Iisi,  presumably  the  original  author  of  Tao-ism — the  Wa.y  of 
Right-thinking,  Right-speaking,  Right-living,  The  doctrines  of  this  "AVay"  are  virtually 
embodied  in  all  the  great  works  of  so-called  Sacred  Writings.  The  Chinese  Tai-klh  and 
Pa-kua  are  remnants  of  the  original  work,  to  which  even  the  pi-esent  Chinese  mind  holds 
with  something  like  religious  reverence.  Out  of  the  analysis  of  self -consciousness 
old-time  Tao-ism  evolved  its  gisty  knowledge  of  Natural  Causation,  that  is,  not 
only  of  the  causes  of  astronomical,  biological  or  other  physical  phaenomena,  luit 
also  of  the  very  causes  which  produce  and  sustain  the  Order  of  Life — physical,  mental 
and  moral  health. 

77 


The  reader  whose  profession  it  is  to  think,  may  find  these  repeated 
references  to  the  same  subject  unnecessary  and  tiresome.  He  may  think 
ihat  he  knows  at  the  first  clan<!;  of  the  hammer  the  all  that  can  be  brouglit 
out  by  so  belaboring  facts.  He  may  not  need  the  light  which  the  works 
of  Ancient  Art  thi-ow  upon  the  subject,  any  more  than  the  repeated  re- 
I'erences  in  the  text.  To  save  him  the  trouble  of  reading  the  various 
elucidations  of  the  same  subject,  the  explanations  of  the  pictures  and 
aphonic  signs,  in  which  most  of  the  reiterations  occur,  have  been  printed 
in  smaller  type,  that  they  may  be  easily  recognized.  The  average  reader, 
however,  who  is  not  professionally  familiar  with  the  subject  under  con- 
sideration, will  probably  need  even  more  of  the  repeated  side-lights  than 
are  here  produced  to  elucidate  the    various  bearings  of  the  same  fact. 

Since  we  are  dealing  with  a  difficult  and  uncommon  subject,  and 
since  it  is  probably  necessary  to  draw  the  average  reader's  attention 
repeatedly  to  the  same  facts  from  various  points  of  view,  it  may  be  well 
to  use  the  same  words  for  the  same  purpose,  in  order  to  avoid  confusion, 
and  to  bring  Thought  to  the  Point  and  the  Stroke  aimed  at.  This  same- 
ness in  the  use  of  terms  and  phrases  may  be  tiresome,  and  it  may  appear 
as  a  literary  defect,  but  scholarly  or  academic  compositions  are  not  with- 
in the  purpose  or  aim  of  this  effort. 


The  Gfst  of  Fart  or  Sclf-consciousness,  as  the  determining  centre  of 
the  thinking;,  speaking  and  doing-power  in  the  Free-agency  mind,  here  per- 
sonified In  the  character  of  the  mythical  FHi-hsl  or  master-determiner,  the 
world's  first  evangelist,  who  preached  the  gospel  of  right-thinking,  right- 
speaking,    and   right-doing   ."JSOO    n.     C.    (?)   In  China. 

Fu-hsl  formulated  the  now  unknown  logic  of  Adjudication.  Tills  logic 
Is  the  essence  of  all  sacred  Avritings. 

Fu-hsi  is  probably  an  eponym,  denoting  a  mythical  personage,  who  is  said  to  have 
formulated  the  adjudicative  and  organizing  procedure  of  the  intellect,  thereby  laying 
a  lasting  foundation  for  the  Free-agency  self-control  and  the  science  of  government. 
Tao,  the  Way  of  living  and  thinking,  is  his  creation.  This  Way  makes  fully 
known  the  inner  workings  of  the  living  causes  of  evolution  and  enables  the  enlight- 
ened mind  to  reason  from  cause  to  consequence  and  to  proceed  sure'-footedly  in  the 
Way  of  Life. 


78 


For  the  purpose  of  defininfj  the  many  uncommon  phrases  which  it  is 
necessary  to  use  in  order  to  lead  Thought  out  of  the  desert  of  abstract 
fancy  and  terminological  word-knowled<ie,  short  chapters,  or  fra^^ents 
taken  from  longer  chapters  not  container!  in  this  volume,  will  be  added 
inter,  and  the  aphonic  signs  here  only  partially  explained  will  receive 
fuller  explanation. 

The  way  of  thinking  and  of  speaking,  which  can  resurrect  the  ori- 
irinal,  but  now  dormant  consciousness  of  the  very  Process  of  Life,  is  so 
diflFerent  from  the  modem  way  of  using  Thought  and  Language,  and  the 
Hdvantages  of  joining  the  old  to  the  modern  way  of  thinking  are  so 

Thp  Ideoaxani  ht^rp  prftsentpd.  In  form  of  nn  nlleserl  portrait  of  Pn-hsi.  shows  tlip 
Pn-kna  for  eijrht-sijrn  formula  for  the  pvangplic  workiiiirs  of  Spnsp  anrl  Rpasont  ns  rhp 
hrpast-platp  over  the  navpl.  which  thp  Thinosp  oonsidorpfl  thp  spat  of  tho  T.irlnrr  Self 
and  the  axis  of  dpvelopment  and  pvolntion.  The  hair  and  hpard  of  the  Fn-hsi  pirtnre 
i-pprpsent  thp  natural  lines  of  Spoken  Thonjrht:  the  eurvcd  collar-lines  refer  to  the  de- 
velopment of  the  thinkinsr-powers  bv  sensible  and  reasonable  use  of  laneuace:  the  two 
knobs  on  his  head  represent  the  store-house  of  ready-made  ideas  as  laterals  to  his 
Piscerninsr  Power.  The  leaves  depict  the  natural  growth  of  earth-born  consciousness, 
Fii-hsi  points  to  the  upper  trijrram.  K'an.  commonlr  known  as  the  symbol  of  "Water." 
but  denotlnjr  the  tendencies  to  elevation  in  human  feelinss.  by  rational  use  of  iansmaee 
stimulated.  Fn-hsi  never  considered  phaenomena  in  any  other  way  than  in  connection 
with  the  self-consciousness  of  Natural  Causation,  which  is  here  called  the  fJist  of  Fact, 
and  which  the  Chinese  know  as  "The  Heavenly  Way."  Modern  learninsr.  and  in  fact  all 
late  alphabetical  learning,  never  considers  any  phaenomena  In  connection  with  inner 
Causation,  and  it  never  connects  the  workings  of  the  special  faculties  of  perception 
or  conception  with  self-consciousness.  It  pursues  only  the  analytic  ways  of  Knowing 
and  it  sustains  only  the  special  ways  of  Poing.  which  the  Chinese  call  the  "Rarthly 
Way."  Hence,  the  modern  ideas  of  astronomy,  biology,  psychology  or  other  special 
aspects  of  the  Process  of  Nature  are  only  a  kind  of  surface-knowledge,  which  differs 
widely  from  the  original  and  old-time  knowledge  of  the  Sidereal  Process,  the  TJving  Pro- 
cess, and  the  Thinking  Process.  Tn  Fu-hsi.the  intrinsic  knowledge  of  the  Process  of 
Life,  and  of  the  Keason  of  Tiiving  and  Dying  in  this  Process,  is  made  the  central 
standard  of  Fact-knowing.  Truth-telling  and  Right-doing,  and  of  all  ideas  concerning 
development  and  evolution.  This  central  standard  is  supported,  on  the  one  side,  by  the 
intrinsic  understanding  of  the  Sidereal  Process,  and  on  the  other  side,  by  a  comprehen 
sive  knowledge  of  terrestrial  phaenomena.  These  phaenomena  are  made  to  furnish  the 
means  for  the  verbal  representations  of  the  workings  of  the  inner,  living,  inceptive  con- 
sciousness, as  well  as  of  the  superstructiiral.  conceptive  consciousness,  that  is,  phae- 
nomena are  so  named  or  rhetorically  depicted  as  to  make  the  factors  in  organic  or  Jj  1  v- 
ing-Flower-Iangnage  suitable  to  Illustrate  Natural  Causation  or  the  natural 
nnlon  of  the  inner  and  outer  workings  of  nature.  This  use  of  language  gave  China  Its 
name  of  the  "Flowery  Kingdom." 

Fu-hsi  evolved  language  in  accordance  with  the  principles  operative  in  the  Pro- 
cess of  Life,  the  knowledge  of  these  principles  having  been  evolved  out  of  self-con- 
sciousness. The  Cist  of  all  this  knowledge  is  symbolically  formulated  in  diagrams,  viz.. 
those  of  the  Tal-kih.  Pakua  and  Chinese  Zodiac.  These  diagrams  we  will  have  to 
elucidate  if  we  Mant  to  fully  and  fairly  understand  the  workings  of  old-time  thought 
and  language,  as  laid  down  In  the  vestiges  of  .Ancient  Art  and  so-cnlled  Sacred  Writ- 
ings, for  these  vestiges  and  writings  originated  directly  or  indirectly  in  the  Way  which 
these  diagrams  formulate.  Tf  we  cannot  elucidate  the  meaning  of  these  diagrams,  we 
will  not  be  able  to  find  our  way  through  the  thickets  of  intellectual  growth  which  lie 
between  our  present  knowledge  of  phaenomena  and  the  original  knowledge  of  nature. 
We  will  not  be  able  to  trace  back  the  evolution  of  language  and  of  consciousness  from 
our  present  terminological  word-knowledge  and  categorical  thought-knowledge  to  the 
more  or  less  intrinsic  knowledge  which  the  many  forgotten  Types  of  language  produced. 

79 


preat,  tliat  it  seems  necessary  to  draw  special  attention  to  some  of  the 
words  and  ideas  which  may  canse  confnsion  and  olistrnct  the  advance  to- 
ward orijjinal  Fact-lcnowinp:.  It  must  be  remembered  that  the  Thinking 
Ejro  differs  from  the  Feelinj?  Self,  and  that  both  differ  from  the  Livinji; 
Self  in  tendencies  and  capacities  of  consciousness  and  in  the  character 
of  the  Doinp:  power;  it  must  also  be  remembered  that  Life  is  a  complex 
thinj;,  comprising:  many  tendencies,  capacities,  faculties,  powers,  etc., 
all  of  which  stand  orfjanically  connected,  but  all  of  which  appear  sepa 
rately  represented  by  the  verbal  vestments,  which  are  all  that  our  analy- 
tic thoufrht  can  a:ive  them.  It  must  be  broufjht  to  mind  that  analytic 
thoujjht  makes  class-distinctions,  which  represent  the  organically  and 
Tiaturally  connected  factors  of  existence,  in  general  or  particular  ways, 


Tf  ^v(>  coiilfl  not  find  tlip  old-time  hold,  which  thp  still  oxistinjr  Tai-kih  and  Kua  had 
onoo  on  hnninn  consplonsnpss.  vre  ponld  only  procopd  tontatirely  to  fumble  through  the 
preat  mass  of  conftiRinjr  vestifres  of  nneient  thoujrht.  whioh  had  their  origin  in  later 
and  already  more  or  less  deluded  eonseiousness.  and  we  probably  would  not  be  able  to 
find  our  way  to  the  orifrinal  Liphts  of  consciousness  any  better  than  can  modern  sci- 
ence. 

Thp  Tai-kih  represents  the  now  unspeakable  "WOnr)."  or  origrinal  Type  of  languafre 
which  converted  animal  life  into  human  life. 

The  Kua  represents  the  heavenly  way  of  T.ivinjr  Principles,  to  which  tlie  tliinkiiur 
consciousness  must  hold  in  order  to  fully  and   fairly  represent  Natural   Tausation. 

The  Tchy  represents  the  earthly  way.  conupctinp  itself  with  the  heavenly  way. 

Tlie  Tai-kih  and  Tchy  are  not  shown  in  the  Fn-lisi  diagram  of  our  picture.  Init 
they  apppar  in  thp  Taoistic  Temple  Alpdal.  Fict.  .">1.  Pu-hsi's  complete  diagram, 
which  is  plspwhere  shown,  is  altogether  too  complicated  for  our  present  purpose,  but 
the  Pa-kna,  consisting  only  of  eight  combinations  of  full  and  brolcen  lines,  is  compara- 
tively simple,  and  it  contains  the  essence  of  the  more  complicated  diagram.  Its  three 
full  lines  represent  the  analytic-synthetic  workings  of  Common  Sense  and  Native  Reas- 
on in  thought  and  language,  which  connect  the  Three  Constituent  Phases  of  Causation, 
after  the  manner  of  nature,  with  the  Four  Fundamental  Principles  and  the  focus  of  or- 
ganic self-consciousness,  so  as  to  produce  a  gisty  I^nowledge  of  Fact.  The  focus  of 
original  self-consciousness  is  represented  bythe  Tai-kih,  but  the  focus  of  the  organic 
self-consciousness,  now  operating  in  the  human  mind,  is  reprpsented  by  one  of  the  thn.'e 
lines  in  the  trigrams.  The  other  two  lines  represent  Sense  and  Reason  working  in  connec- 
tion with  self-consciousness  as  special  powers  of  mind.  The  alignment  of  the  eight  dif- 
ferent trigrams  in  a  circle  represents  the  changefulness  of  the  three  active  factors  in  con- 
sciousness under  the  natural  influence  of  languagp  in  the  way  of  development.  The  Kua. 
as  a  whole,  deals  only  with  the  living  side  n  the  compound  of  human  consciousness 
which  proceeds  evangelically  toward  a  special  unfolding  of  the  knowing-powers.  The 
Tchy  represents  the  unfolding  of  the  special  knowing-powers  as  complete  in  thinking 
consciousness  and  as  proceeding  apostolically  back  to  living  consciousness.  The  Tchy  and 
Kua  stand  in  position  of  initiative  and  referendum  Iietween  the  living  and  the  thinking 
consciousness,  as  powers  which  enlighten  and  sustain  thp  Free-agency  will  in  its  pro- 
cedure along  the  Way  of  Life. 

The  characters,  which  the  trigrams  in  tlic  Kua  rpi)rescnt,  are  often  personified  as 
some  kind  of  god-consciousness,  representing  the  Types  of  language  which  civilized  the 
primitive  mind  and  which  made  the  knowledge  of  the  Tiiving  Process  the  foundation  of 
the  analytically  thinking  methods,  or  the  heavenly  way  of  knowing  the  foundation  of 
the  earthly  way  of  thinlcing,  so  that  knowledge  of  Fact  might  ever  be  rationally  formed 
and  gisty,  and  might  never  consist  of  mere  opinions,  l>y  irrational  guesswork  produced 

The  Kua  represents  that  which  the  mind  knows  or  should  know  immediately  and 
with  certainty,  by  reason  of  its  own  living  consciousness  with  regard  to  inner  causation, 
and  the  Tchy  represents  that  which  the  mind   may  know   by  outer  and  more  or  less 

80 


dlffpriii":  from  antl  inisroprfsciiting  their  connection  with  Natural 
Causation.  ^Nfodern  thonp;ht  deals  in  "freneralities  and  Farticnlarities," 
which  are  entirely  different  conceptions  and  marks  of  distinction  from 
those  of  old-time  thought,  which,  following  the  way  of  Life,  dealt  in  "Uni- 
versalities and  Individnalities,"  depictinj;  special  branch-development 
and  character-types  of  evolution.  We  must  not  fail  to  realize  that  all 
I  lie  differences  which  old-time  thought  noted  among  the  factors  partak- 
ini;-  in  the  way  of  development  and  evolution  were  products  of  analytic 
tl'outrht,  and  that  those  products,  although  differing  from  Creneralities 
and  Particularities,  were  yet  only  hints  to  the  mind  and  not  full  and 
fair  embodiments  of  Fact.  The  personifications,  by  which  old-time  thought 
denoted  the  various  factors  partaking  in  "N^atural  Causation,  were  only 


.■ippidpntal  internftion  of  thinsrs  anrl  hy  way  of  more  or  less  aoeidental  observation. 
There  is  mneh  nneertaiiitv  hi  knowincr  Natnral  CaiisMtion  from  without,  npostolieally 
oniy.  and  this  nneertainty  is  in  part  relieved  by  Isnowinff  Natnral  Pansation  from  with- 
in, that  is.  evanfrelieally.  Tlie  Tohy.  when  hroufrht  into  connection  with  the  Ktia.  thus 
becomes  the  formula  for  the  moi'e  or  less  rational  divinins  or  srnessinjr  from  cause  to 
."onseqnence  in  the  VTay  of  T.ife.  Tt  enables  the  Thinkinsr  Kso  to  proceed  discernincrly 
If  not  sure-footedly  In  its  determinations  on  a  course  of  conduct.  The  Kua-Tchy  dia- 
grams do  not  enable  the  mind  to  determine  with  absolute  certainty  on  doing  the  Rijrht 
Thinft  at  the  Ttijrht  Time,  for  they  deal  with  the  elements  of  accident  as  well  as  with 
those  of  certainty,  but  by  combininsr  the  two  the.v  furnish  the  mind  with  a  natnral 
"Ouidinff-thread  of  Reason"  which  clvea  it  "snre-footedness."  The  Kna-Tchy  diasrrams 
do  not  make  the  mind  Infallible:  they  only  keep  it  from  jruessinp:  irrationally,  from  form- 
ins  ii-rational  opinions  as  to  Ricrbt  and  Wronsr.  Cfood  and  Evil,  and  from  fallinc  into  the 
catecrorical  pitfalls  which  "hollow  talk"  digs  in  the  byways  of  thought.  The  idea  of  pro- 
ceeding snre-footedly  does  not  exclude  the  possibility  of  stumhlincr.  it  only  lessens  it. 
The  Kna-Tch.v  formulas  are  still  something  of  a  gnessing-npparatns.  and  as  such  they 
are  known. 

The  Chi'en  trigram  of  three  fnll  lines  represents  tlie  henvenly  way  of  thinking, 
which  leads  to  a  thorough  nature-knowledge. by  connecting  iierceptihle  ap[)earances  and 
the  names  and  terms  applied  to  these  appearances  witii  inner  and  imperceptible  causa- 
tion, represented  cither  b.v  radicals  of  speech  or  by  so-called  divine  names.  The  (Ihi- 
nese  idea  of  "Heavenly  way"  corresponds  to  the  early  Christian  idea  of  evangelic,  and 
(he  Chinese  Idea  of  "earthl.v  wa.v"  corresponds  to  the  original  Christian  idea  of  "apos- 
tolic." The  "earthly"  or  apostolic  way  of  knowing  Fact  prmlnces  conceptive  means  of 
knowing  natm-e's  work  and  life's  recinirenuMits  in  detail,  to  the  end  of  Right-Iivin;,; 
while  the  "heavenly"  or  evangelic  way  evolves  the  mental  Powers  which  make  for 
proper  and  timely  use  of  means  to  ends.  From  the  Chinese  point  of  view,  the 
earthly  way  is  square;  the  heavenly  way  is  cyclic  or  round,  for  it  follows  the  principles 
of  life  from  seed  into  organic  development  and  from  organic  development  back  into  seed. 

The  three  solid  lines  in  the  Pa-kua  represent  the  "heavenly  way"  as  all-predomin- 
ating, as  in  seed  life;  the  three  broken  lines  represent  the  "earthl,v  way"  as  predomin- 
ating in  the  fullness  of  special  sense-development  and  tending  to  go  into  extrava- 
gances, as  self-sufficient  thought  goes  into  terminological  word-knowledge.  Going  into 
these  extravagances,  the  characters  which  these  broken  linos  represent  are  often  personi- 
fied in  the  great  cults  of  antiquity  as  some  (iod.  hero  or  angel-eonseionsness  which  <le- 
generates  into  fallen  angel-  and  devil-characters;  for  instance,  as  does  Set-Sutesh-Ty- 
phon  in  Eg.vptian  myth,  or  as  does  Sammael  in  tiie  Redrew  Bible-work.  These  various 
names,  however,  do  not  now  serve  readily  to  elucidate  the  meaning  of  the  diagram,  for 
the  reason  that  they  have  an  entirely  different  meaning  in  the  modern  mind  from  that 
which  they  originally  had. 

81 


products  of  analytic  lanf>iiaj5(i  and  not  individual  existences,  any  more 
than  are  the  modern  ideas  of  time,  space,  matter,  force  etc. 

The  consciousness  which  is  vested  in  words  is  never  more  than  a 
detailed  repiesentation  of  somethinji-  which  partakes  in  the  i)rocess  of 
nature  and  which  stands  inse])arably  connected  with  Natural  Causation; 
but  it  is  often  very  much  less;  it  is  often  only  a  visionary  distinction,  a 
categorical  or  class-distinction,  which  denotes  no  actual  ditferences  in 
tendencies  and  cai)acities  or  Doinii-jjowers  of  existin<>-  thinjiis. 

Statements  of  detail  must  always  be  taken  for  what  they  are  worth, 
as  hints  at  something  which  is  active  in  Nature,  and  they  must  never 
be  mistaken  for  full  and  fair  representations  of  Fact,  or  for  the  embodi- 
ment of  Truth. 


The  meaning  of  the  oiKlit  dinjirauis  in  the  ra-kua  can  only  lie  properly  elncid- 
ated  by  the  study  of  the  character  of  the  Eijrht  Immortals  and  of  the  oriffinal  Chinese 
stories  conceminfr  the  subject.  To  study  tliese  characters  and  stories  by  means  of 
our  terminological  lan}r\iage  and  by  our  way  of  wording  ideas  does  not  well  serve  the 
purpose:  it  does  not  reproduce  the  original  consciousness  which  produced  the  diagrams. 
The  verbal  transposition  of  ancient  Chinese  thought  into  modern  consciousness  is  a  thing 
of  almost  insurmountable  difficulty.  Later  God-names  and  diathetic  stories,  produced 
by  later  ways  of  thinking  than  those  of  the  Chinese  and  by  ways  which  come  nearer 
to  our  own  way  of  thinking,  will  serve  the  purpose  of  preliminary  elucidation  of  the 
Yh-king  diagrams  more  effectually  than  the  now  extant  works  on  the  Yh-king.  which 
pretend   to  be   literal    translations. 

We  cannot  make  any  better  use  of  the  names  or  words  descriptive  of  phaenomena. 
by  Avhich  archaeologists  describe  the  trigrams.  than  we  can  of  their  peripatetic  def- 
initions of  god-names.  If  we  want  some  practical  way  of  describing  the  original  mean- 
ings of  the  separate  trigrams.  in  even  a  short  preparatory  way,  we  must  use  some 
glyphic  forms  of  language,  which  depict  the  active  cliaracter  represented  in  them. 
Kneph  and  Ptah  represent  such  glyphic  forms  of  language,  mainly  denoting  the  three 
solid  lines,  and  Set-Sutekh-Typhon  is  another  such  form,  mainly  denoting  the  three 
broken  lines,  but  both  the  Kneph-and  Set-characters  extend  themselves  in  a  subservi- 
ent way  through  the  entirety  of  that  which  is  symbolized  in  the  Pa-kua.  in  as  far  as 
Egyptian  myth  Is  founded  on  Chinese  learning  or  may  lie  connected  with  it.  The  Seb- 
character.  as  the  son  of  Shu.  and  father  of  Osiris,  comes  nearer  being  actively  includ- 
ed in  the  Kua  than  the  Kneph-Ptah  characters. 

It  is  not  positively  argued  that  the  consciousness  which  formed  the  original 
Egyptian  cnlt  drew  upon  Chinese  learning:  it  is  only  asserted  that  the  Pa-kua  formu- 
lates the  original  causes  of  human  development  and  evolution,  and  in  as  far  as  the 
mythological  characters  of  the  Egyptian  or  other  cults  did  personify  the  various 
factors  in  the  same  causation,  in  so  far  do  these  God-names  correspond  to  the  Pa- 
kua,  and  in  so  far  can  they  be  connected  with  It. 

The  characters  in  the  Pakua  are  "processing"  characters,  they  are  in  a  constant 
state  of  metamorphic  change,  which  can  only  be  elucidated  by  stories,  as  was  always 
done  in  antiquity,  and  all  the  notable  storias  were  drawn  on  the  same  fundamental 
"Lines,"  referring  to  development  and  evolution  in  the  Process  of  language,  of  consci- 
ousness, and  of  life. 

Apparently,  the  forms  of  the  sacred  stories  given  in  the  Vedas.  Zend-Avesta,  Bible- 
work,  etc..  differ  widely,  yet  they  are  strung  along  the  self-same  lines  of  Sense  and 
Reason.  This  fact  we  will  come  to  see  clearly  In  looking  closely  at  the  germs  from 
which  the  various  trees  of  knowledge  grew.  If  we  do  not  get  fairly  into  the  Gist  of 
these  germs,  we  will  get  lost  In  delusive  syncretism.  The  stories  of  counter-proced- 
ures from  Seb  and  Osiris  and  Kneph  and  Ptah    to     Set — Sutekh — Typhon,    indicate     the 

82 


ALL  TALK  IN  TERMS  IS  HOLLOW,  ALL  TALK  IN  FIGURES 
OF  SPEECH  IS  ONLY  A  HINT  AT  FACT. 

The  Living  Self  must  supply  the  deticieneies  of  any  verbal  repre- 
sentations which  can  be  made  in  any  modern  language. 

We  must  at  all  times  remember  that  Nature  is  double-active,  and 
that  the  consciousness  of  Thought,  vested  in  modern  language,  is  only 
single-active. 

^fany  of  the  phrases,  which  we  will  have  to  use  to  extend  the  work 
■  ng  poAvers  of  modern  thought,  may  sound  very  awkward  when  used  in 
roiinection  Avith  modern  rhetoric,  but  they  Avill  do  work  which  Terms 
( annot  do.  They  will  enable  us  to  connect  our  thinking  consciousness 
>^  ith  the  old-time  civilizing  instinct  and  with  the  consciousness  of  origi- 
nal causes.  We  will  have  to  use  Avords  and  phrases  in  such  a  way  as  to 
bring  the  single-activity  and  statical  character  of  thought,  working  with 
dictionary  terminology,  into  conformity  with  the  double-activity  and 
changefulness  of  nature.  We  Avill  have  to  use  language  in  such  a  Avay  as 
to  connect  our  thinking  consciousness  with  the  old-time  civilizing  instinct 
and  with  the  consciousness  and  self-consciousness  of  Original  Causes. 

metamorphio  change  from  well-poised  balance  between  aphonic  and  phonetic  lanpnage 
to  over  development  of  phonetic  language,  and  the  corresponding  changes  In  conscious- 
ness, intellectuality  and  social  life. 

In  order  to  clearly  see  the  natural  connection  of  Sense  and  Reason  in  all  these 
matters,  we  will  have  to  convert  phaenomena-knowledge  into  nature-knowledge,  and 
reconstruct  the  one-time  thorough  knowledge  of  the  Processes  of  Thinking.  Living  and 
Civilizing,  and  also  of  the  laterals  to  this  knowledge,  such  as  now  go  by  the  name  of 
physiological  knowledge,  astronomy,  geology,  biology,  etc.  What  the  ancients  knew 
.Tbout  this  lateral  knowledge  is  not  known  to  modern  learning  and  is  infinitely  superior 
to  anything  we  can  read   in  published  books  on  the  subject. 


Bl 

A  THO-lstIo  Medal,  showing  the  Tnl- 
klh.  Or  syinJx)!  of  the  gist  of  fart, 
Avitbiii  the  Kiia  or  evangelic  conscious- 
ness and  (lie  Tehy  or  afiostollc  eoii- 
H<'ioiisnoss  on  the  reverse  face. 


This  medal  shows  the  Tai-kih  in  the  center  of  both  faces,  the  Kua  on  the  right-hand 
face,  and  the  Tehy  or  zodiacal  circles  on  the  left-hand  face.  The  inscription  gives  the 
names  of  the  animals  in  the  zodiac  and  of  the   figures   in   the   Kua. 

The  Tai-kih  depicts  the  Chinese  idea  of  what  is  here  called  the  original  Gist  of 
Fact,  or  the  concentration  of  Universal  Consciousness  in  Original  Self-consciousness. 

The  Kua  illustrates  the  intuitive  or  inner  workings  of  Native  Reason  and  Common 
Sense  in  one  compound  with  Self-consciousness,  which  in  our  Bible-work  is  called  evan- 
gelic, and  which  is  here  spoken  of  as  the  Gisty  AVay  of  knowing  and  doing. 

The  Tehy  represents  the  outer  workings  of  consciousness  in  connection  with  the 
inner  workings,  in  Christian  parlance  called  apostolic,  in  distinction  to  the  empirical 
workings  of  outer  consciousness,  as  formulated  by  modern  science,  for  which  such 
inner  connection  cannot  be  claimed. 


<8 


In  attempting  to  i-osiirrt'ct  the  orig;inal  but  now  dorniant  conscioiis- 
at'ss  of  the  very  process  of  life,  we  will  have  to  become  accustomed  to 
make  use  of  phrases  which  will  easily  attach  themselves  to  the  old-time, 
pre-alphabetic  way  of  thiiikin<>,  for  in  order  to  become  fully  conscious  of 
oriijinal  causes,  we  will  have  to  eventnallj^  return  to  the  natural  way  of 
ihinkinjj;  which  anle-dates  the  analytic  over-development  of  livin<i-  lanfju- 
Kges.  ^fany  of  tlie  pln-ascs  Avhich  we  will  have  to  use  will  sound  very  awk- 
ward to  the  ear  rhetorically  trained  in  mo<lern  ways,  and  most  of  them 
will  require  special  definitions  to  become  intelli<jible.  These  special 
definitions  we  shall  aim  to  jjive  by  notes  and  vesti«>es  of  Ancient  Art  as 
we  j>()  alonj;.     We  Avill  have  to  use  such  phrases  as: 

The  eternal  chain  of  causation : 

The  procedures  of  life  and  death : 

The  four-fold  bearing  of  Fact : 


52 

TITR  ANCIENT  TItlSKKLlO  is  rlesljiiied  to  represent  thnt  more  or  less  iinnatnrsil 
aiifl  often  entirely  headless  way  of  thinking  which  proceeds,  nnmindfnl  of  cosmic  or 
living  principles  or  of  life's  requirements,  to  formulate  ideas  of  truth,  virtue  and  .iustice. 
It  is  this  way  of  thinliing  which  is  now  called  logic,  deductive  or  inductive,  but 
which  in  reality  is  only  three-legged  analogy,  here  called  syllogizing.  The  syllogistic 
procedures  of  thought,  liy  a  Trlskele  represented,  concern  themselves  only  Avith  the 
systematizing  and  categorizing  work  of  thought  which  manufactures  class-notions  and 
Terms.  They  may  represent  the  phases  of  causation  in  detail,  but  they  ignore  their 
connection  with  the  natural  chain  of  causation.  There  arc  many  kinds  of  syllogistic 
I)rocedures  of  tliought.  lint  only  one  kind  is  now  formulated,  and  all  kinds  jiroceed.  re- 
gardless of  fundamental  principles,  and  without  exercising  the  nattiral  discerning-pow- 
ers of  mind.  The  syllogistic  procedure,  now  known  as  the  Logic  of  the  Excluded  Aliddle. 
makes  the  Thing  in  Itself  unknowable;  It  is  a  procedure  which  does  not  concern  itself 
with  natural  causes  and  consequences.  All  syllogistic  procedures  of  thought  are  not 
as   "headless"   as   is   modern    logic. 

In    .Vntifpiity.  the  Logic  of  the  Triskele  had    the   reputation    of   sustaining   the   sys 
tematizing   methods   In   social   life,   productive   of   material    wealth    and    financial    pros 
perity:  for  it  caused  all  affairs  to  be  reguli'ted  and  all  work  to  be  done  in  accordance 
with    definitely   fixed   terms. 

In  distinction  to  the  Logic  of  the  Triskele.  the  T,ngic  of  the  Oammadion  figured  as 
that  process  of  thought  which  lays  the  foundation  for  the  intellectual  Hierogamos. 
and  paves  the  way  of  thinking  which  produ  -es  health  and  happiness,  giving  the  mind 
healthftil  sewerage. 

The  Chinese  use  the  glyph  of  tlio  three-legged  toad  to  represent  the  Triskele  idea. 
"Make  clear  Terms  of  agreement,  and  you  will  walk  sure-footedly  in  the  byways  of  life, 
and  swiftly  into  prosperity.  Hold  to  the  Kua,  and  you  will  achieve  health  and  hap- 
piness." 

The  throe-legged  toad  represents  the  systematizing  procedures  of  thought,  and  the 
logic  of  quid  pro  quo  ad.iustraent. 

The  Kua  represents  a  guiding-thread  to  the  logic  of  adjudicative  reasoning  and  to 
the  organizing  work  of  the  mind.  J\ 

84 


The  uudercurrents  of  existence: 

The  couuter-forces  iu  nature — action — counter-action  and  their 

re-actions : 
The  primary  adjustment  of  elementary  counter-forces: 
The  way  of  living  and  the  ways  of  thinking: 
The  organic  development  and  envelopment: 
The  germ  development: 
The  evolution  and  the  involution  of  self -conscious  character  and 

determining  powers: 
The  cyclic  procedures  and  c<ninter-procedures:  p]ieruiii(uia,  sijiii- 

phcruineitu  and  diaijhvroinvna: 
The  Genius  of  Creation  and  the  Genius  of  Spoken  Thought  or 

of  Speaking  Thought: 
The  problem  of  fatal  relationship  and  of  social  relationship : 
fact,  Fact,  FACT: 

fact,  the  occurrences  in  the  thinking  process: 
Fact,  or  nature's  activity  in  the  immediate  knowing-powers  of 

life: 
FACT,  the  world-process  in  the  knowing,  thinking  and  Free- 
agency  doing-powers: 
truths,  Truth,  TRUTH: 
truths  concerning  tlie  relative,  absolute  or  conditional  aspects 

of  fact  by  the  Thinking  Ego: 
Truth  arising  in  I^iving  Consciousness,  iu  emotions,  appetites, 

perceptions : 
TRUTH  arising  in  healthful  self-consciousness: 

Tlie  pre-ulpliabetie  tUiukers  distiiigulslit-tl  naturally  between  the  i'owers  of  Life 
wliicU  built  the  cell-tissue  and  the  i'owers  of  Life  which  inhabit  this  tlsaiie.  Th«' 
urk  of  Noah  Is  a  pictographic  way  of  representing  cell-tissue,  and  all  the  animals 
in  the  ark  represent  the  various  types  of  IJving  Power,  inhabiting  tissue.  Native 
Ueason,  predominating  in  the  compound  of  Living  ("onsciousness,  evolves  the  l^iving 
I'owers  which  inhabit  tissue,  and  Common  Sense,  predominating  in  the  compound  of 
IJviug    Consciousness,    builds   the   tissue   fo    the  habitation  of  the  Living  Character. 

In  as  much  as  both  Sense  and  Ueasou  are  inseparably  united  iu  the  compound 
of  Living  Consciousness,  iu  so  far  is  the  mythical  Noah  not  only  a  tis.sue-builder  who 
forms  the  shell  or  "arche,"  but  also  a  Living  I'ower,  which  inhabits  the  shell  so 
built.  The  many  Flood  stories,  however,  are  not  biological  elucidations,  they  are 
stories  illustrating  the  evolution  of  Logic  and  Ithetoric  in  adjudicative  reasoning 
after  the  manner  of  nature,  which  makes  life  its  fouudatiou  and  which  uses  physi- 
cal  pictures   to   elucidate   its   mental    work. 

The  mythical  stories  concerning  the  so-called  Deluge,  following  the  once  conven- 
tional laws  of  Liviug-flower-rhetoric,  use  i)hysical  pictures  of  tleveiopment  and  evolu- 
tion  to   eluciuate   the   growth   of   organic   language    and    thought-consciousness. 

The  above  picture  of  the  Triskele  is  uot  of  a  lieadless  type,  but  it  has  a  "Head 
of  Discernment'  for  a  center,  to  indicate  that  the  discerning  use  of  three-legged  ana- 
logy and  alphabetical  rhetoric  has  virtues  in  tlie  way  of  mental  development.  The 
Head  of  Discernment  is  intended  to  show  tliat  the  Order  of  Life  is  a  constant  cause  of 
care  on  the  part  of  the  Free-agent.  It  must  be  distinguished  from  the  Medusa-head, 
whicli  is  often  used  in  connection  with  the  Triskele  to  illustrate  the  fact  that  three- 
legged  analogy,  which  ignores  the  Principles  of  Life  and  Death,  becomes  a  cause  of 
confusion.  Our  intellectual  ancestry  labored  for  long  ages  to  determine  the  merits  and 
demerits  of  the  alphabetical  improvements  and  additions  to  human  language.  The  five 
books   of   Moses   deal    exhaustively    with    this   subject. 


The  three  processes :  The  process  of  Nature,  the  process  of 
Thought,  the  process  of  Civilization: 

Free-agency  Powers  of  Mind : 

The  purposive  procedures  of  thought : 

The  logic  of  adjudication : 

The  logic  of  Free-Will : 

The  logic  of  the  sewer — cypselising 

Three  legged  analogy--syUogizing : 

The  Highway  of  lieason  and  of  Life — following  the  chain  of 
creative  causation : 

The  byways  of  sense  and  of  systematizing  thought — intellectual 
digestion  and  classification  of  evidences — categorizing: 

The  categorical,  the  sensible  and  the  reasonable  digestion  of  evi- 
dences : 

The  extension  of  natural  sensibilities  by  methods  of  instruction 
and  the  elevation  of  tlie  IJeasoning-powers  by  educational 
training : 


63 
Tlie  liinor  \vorking><  of  nature,  lllus- 
I rated  by  a  seetioiial  view  of  tlie  Vp- 
rlglit  I'raeus.  to  Indicate  that  the 
Thing'  in  Itself,  altliough  Imperceptible 
to  siMH'ial  faeultie»*  of  outer  observa- 
tion and  iniknowaUle  to  the  abstract 
ways  of  thinking'.  Is  yet  knowable  to 
the  self-eojiscloHS  Insight  which  anal- 
yses Its  own   workings. 


The  Uraeus,  or  Sacretl  Serpent,  Ara  o  Ara"t,  as  here  reprefsented,  with  the  up- 
right part  of  its  body  cut  open,  symbolizes  tlie  "two  ways  of  knowing,"  the  way  of 
knowing  by  aual.vsis  of  self-consciousness,  which  the  Chinese  call  "the  heavenly 
way,"  and  the  way  of  knowing  b.v  means  of  special  faculties  of  observation,  called  by 
the  Chinese  "the  earthly  way."  The  first  way  looks  Into  the  Inner  motlvlty  of  life, 
the  second  way  upon  the  surface  of  things.  This  second  way  is  represented  by  the 
serpent's  tail,  and  the  categorical  products  of  the  second  way  of  thinking  are  repre- 
sented by  the  chequered  skin  of  tlie  serpent.  Categories  are  always  shown  as  squares  in 
sacred  art.  The  union  between  the  first  or  "gisty"  way  of  thinking  and  the  second 
or  auxiliary  way  of  thinking,  is  represented  by  a  number  of  bands  surrounding  the  ser- 
pent's body  at  the  place  where  it  raises  itself  above  the  tail.  These  bands  represent 
the  Four  Fundamental  Principles  and  Three  Constituent  Factors  in  Natural  Causa- 
tion, of  which  the  Pyramid  was  the  conventional  symbol  in  Antiquity.  These  bands 
being  placed  as  they  are,  form  a  union  between  the  self-conscious  way  of  thinking, 
which  only  the  hierarchy  understood,  and  the  specially  conscious  way  of  thinking,  which 
was  the  demotic  or  popular  way  and  which  in  our  civilization  is  the  only  known 
waj-.  The  sectional  Ara  thus  represents  the  self-conscious  Gist  of  Fact,  and  in  the 
Sacerdotal  Art  of  lOgypt  four  of  these  Uraei  sometimes  take  the  place  of  the  four 
Canopi,  which  also  represent  the  fourfold  Gist  of  the  Knowing-  and  Doing-powers 
in  the  human   mind. 


88 


Height,  Depth  and  Extent: 

The  raw  materials  of  I^'act-knowing,  after  the  manner  of  nature: 
The  inner  workings  of  Nature  and  the  Thing-in-itself : 
The  original  God — The  God  Sham— the  modernized  God: 
Notion  worship-intellectual  fetislies  and  many  other  now  unknown 
and  uncommon  phrases,  all  of  wliich  connect  themselves  with  the  old-time 
work  of  Thought  and  with  a])iionic  signs. 

Everyone  of  these  i)hrases  and  thousands  besides  are  elucidated  in 
Sacred  Art  and  Writings,  and  all  need  pictographic  representations  to 
make  their  meanings  clearly  known  to  the  modern  mind. 

Many  of  the  well  known  dictionary  terms  we  shall  have  occasion  to 
use  in  other  than  their  dictionai-y  meanings,  in  order  to  connect  them 
with  their  original  root  and  old-time  significance.  For  the  purpose 
of  drawing  attention  to  the  uncommon  uses  to  which  these 
Terms  are  here  put,  they  will  occasionally  be  spelt  with  initial 
Capitals. 


54 

All   Rgyptlan  Ulea  of 
THE   THING   IN    ITSELF, 
Kxplalued   on   Pajfe  04. 


THE  THING  IN  ITSELF,  KAS  DlNCi  AN  SICH.  is  a  phrase  introiUiood  by  Im- 
ruauuel  Kaut  to  denote  the  iuiiei-  ami  iiiiport-eptihle  workings  of  nature  and  eausation, 
which  he  held  to  be  virtually  unknowable  and  the  alleged  knowledge  of  which  he  treated 
as  a  vision,  transcending  the  possiljilities  of  thought  and  language.  The  learned  Kant 
was  possibly  the  greatest  of  syllogizers  anil  systematizing  thinkers  in  Christian  ages. 
At  the  same  time,  he  was  also  an  inteliectual  pervert,  who  knew  ikext  to  nothing 
about  the  iNATURAL  USE  of  Thought  and  Language.  His  learning  caps  the  climax 
of  alphabetically  acquired  ignorance.  His  study  of  Aristotle's  I,,ogic  had  obliterated  his 
natural  consciousness  and  systematically  perverted  his  natural  Thinking  Power,  to 
such  an  extent  tliat  lie  could  not  realize  tlnit  the  Thinking  and  Speaking  I'owers  em- 
anated from  tlie  Powers  of  Life  and  from  the  consciousness  embodied  in  those 
I'owers.  He  could  not  make  the  distinction  l)etween  inceptively  living  consciousness, 
and  the  conceptive  or  Thought-consciousness.  He  could  not  base  the  latter  on  the  lormer 
consciousness  to  secure  a  natural  foundation  for  his  work:  so  he  founded  it  on  word- 
vested  generalities. 

It  must  not  be  presumed  tliat  the  Thing-in-itself  is  sometliing  aiiart  from  conscious- 
ness. If  it  were,  it  would  be  primarily  unknowable,  and  it  could  never  have  found 
any  designation  by  words.  Tlie  Thing-in-itself  is  unknown.  Iiecause  the  consciousness 
in  which  it  arises  is  not  represented  by  ways  and  means  of  language.  It  arises  in 
the  unwritten  and  unspoken  consciousness  of  Living,  which  is  not  represented  by  the 
spoken  and  written  consciousness  of  Thinking,  vested  in  Dictionary  Terms,  categori- 
cally defined, 

87 


Tlie  capitals  used  are  Lo  iudicate  UiaL  the  mcauiugs  aLtac-hed  to  the 
words  go  beyoud  the  categorical  confines,  given  in  dictionary  definitions. 
This  going  beyond  categorical  definitions  converts  the  Term  into  a 
Merine  or  hint  to  Living  Consciousness.  This  subject  will  be  made  plain 
in  future  chapters  on  the  old-time  use  of  language.  If  -we  do  not  so 
extend  tlie  meauing  of  Terms  we  will  accomplish  nothing  more  than 
speculative  science,  philology  or  theology  has  so  far  accomplished,  that 
is,  circulate  about  tlie  endless  realm  of  word-knowledge  without  evei- 
getting  beyond  it  into  the  Living  Consciousness,  which  accompanies  and 
characterizes  nature's  inner  activity  and  which  stands  connected  with  the 
Keason  of  Living  and  Dying.  It  is  this  iveason  which  we  wish  to  elucidate 
and  again  make  the  focus  of  Light  and  liight  in  the  civilized  mind. 

Categorical  definitions  are  virtually  the  only  known  definitions;  they 
haA'e  made  Thouglit  a  single-active  apparatus,  dealing  with  words  of  fixed 
meanings  only.  In  order  to  extend  our  knowing  powers  in  a  natural  way, 
we  must  detacli  Tliouglit  from  its  adherence  to  the  fixed  meanings  of 
Terms. 


THE  THING  IN  ITSELF  is  a  phrase  which  refers  to  Causation,  arising  in  the  im- 
mediate and  Living  Consciousness  of  natuie's  activity;  this  consciousness  maj-  be 
called  either  the  Consciousness  of  Feelings,  or  the  Living  Cousciousness,  which  char- 
acterizes the  Powers  of  Life  in  human  nature. 

The  Tbing-iu-itself,  in  the  meaning  in  which  the  ijhrase  is  here  used,  refers  to 
something  which  takes  ijlace  in  the  World-process,  and  stands  connected  with  the 
Chain  of  Natural  Causation.  And  in  as  far  as  the  Chain  of  Natural  Causation  pro 
duces  M  o  d  i  1 1  c  a  t  io  n  s  in  human  consciousness,  in  so  far  would  the  Thiug-in-itself 
be  kuowable,  if  it  had  found  representation  in  the  comsciousness  of  Thinking — in  cou- 
ceptive  consciousness — by  means  of  language. 

There  is  much  to  be  known  about  the  inner  workings  of  Natural  Causation,  which 
is  not  expressed,  and  perhaps  not  expressible,  iu  the  modern  way  of  thinking  and 
speaking. 

The  living  consciousness  in  the  human  mind,  which  stands  immediately  connected 
\\ith  natural  causes  and  consequences,  contains  more  raw  material  of  knowledge  than 
modern  thought  has  elaborated  and  represented  by  couceptive  States  of  Consci- 
ousness, by  ideas  and  by  term-knowledge. 

The  Thing-iu-itself  is  an  expression  which  has  been  much  used  by  writers  on 
l)sychological  subjects,  and  which  in  the  followiug  pages  will  be  often  employed  in  a 
meauing  almost  diametrically  opposed  to  those  iu  which  it  has  been  commonly  used. 
It  will  be  well,  therefore,  to  give  a  somewhat  extended  elucidation  of  the  meaning  in 
wliich   the  phrase  is   here  employee. 

The  phrase  "Thing-in-itself"  is  here  used  to  designate  that  gisty  knowledge  of 
l'"act  which  is  the  reverse  of  phaenomena-knowledge,  and  which  refers  to  the  Modifi- 
cations of  Living  Consciousness,  in  distinction  to  the  word-fixed  States  of  Thinking  Con- 
sciousness. When  the  mind  connects  Its  observations  of  phaeuomena  with  its  Living 
Consciousness  of  Natural  Causation  and  with  self-consciousness,  then  it  forms  gisty 
Judgments  of  Fact,  and,  if  trained  to  use  the  right  kind  of  language  properly,  it  may 
evolve  the  natural  knowing  power,  so  as  to  obtain  an  explicit  knowledge  of  the 
Thing-in-itself.  The  mind,  in  its  natural  ways  of  working,  connects  its  special  obser- 
vations of  phaenomenal  modifications  and  ts  outer  experiences  with  its  inner  conscious- 
ness of  cause  and  consequence.  But  the  mind  which  is  trained  to  think  in  the  way  of 
tliri'c-lpgged  analogy,  the  so-called  Logic  of  E  x  c  Iu  d  e  d  Ml  <1  die.   and  by  means  of 


St 


Nature  does  not  live  in  categories;  she  does  no  categorical  work, 
in  order  to  make  known  what  she  does,  we  must  align  and 
conform  both  Thought  and  Language  to  lier  workings;  we 
must  eventually  fall  back  upon  a  different  Type  of  language 
from  the  terminological  Type,  and  we  must  begin  this  falling 
back  by  the  use  of  initial  Capitals  on  terms,  to  indicate  their  use  in 
extended  ways.  Terms  we  must  use,  for  our  language  has  no  other  rexJ- 
vesentatives  of  the  conclusions  of  judgment.  When  we  learn  to  define 
Terms  in  other  than  categorical  ways,  and  when  we  come  to  make  these 
uelluitions  u  matter  of  Living  Consciousness,  then  we  will  clearly  see  that 
the  present  use  of  Capitals  is  not  an  attempt  at  making  an  unnecessai-y, 
ostentatious  display  of  words,  and  then  we  can  perhaps  do  without  them. 

The  nature  of  the  subject  requires  that  language  be  employed  with 
colloquial  freedom,  and  not  in  strict  accordance  with  academic  rules.  May 
no  one  attempt  to  apply  strict  categorical  definitions  to  words  used  in 
sentences  which  are  not  constructed  with  the  auxiliary  verb  "to  be"; 


categoricul  teruiiuology,  does  uot  so  couuect  its  oUservatious  and  exyorieuces,  but  it  cou- 
iitcts  tlieui  with  geueral  aud  particular  term-liiiowledge,  witL  categorical,  ready-made 
aud  fixed  ideas.  This  couuectiou  is  au  artifice,  wliich  iuteri)oses  itself  betweeu  the 
Liviug  aud  the  Thiukiug  Cousciousuess,  and  which  makes  the  knowledge  of  the  I'hiug- 
lu-itself  iuipossible.  It  deadeus  aud  obscures  the  Living  Cousciousuess  of  Fact,  upon 
which  all  gisty  knowledge  of  nature — of  the  Thing-iu-itself — must  ever  rest. 

To  illustrate:  The  solitary  traveler,  who  meets  a  tramp  in  a  lonely  pass,  will 
either  judge  the  ijhaeuomeuon  of  the  tramp  in  natural  ways  or  in  scientific  ways,  ac- 
cording to  the  way  in  which  his  mind  may  have  been  trained  or  left  to  develop  nat- 
urally. If  he  thinks  in  natural  ways,  he  wili  know  that  the  human  mind  beiug  dou- 
ble^active,  the  tramp  is  capable  of  acting  n  friendly  or  unfriendly  ways.  He  will  also 
know  that  a  friendly  appeal  may  bring  out  friendly  tendencies  and  capacities  in  the 
tramp's  mind,  while  a  hostile  bearing  may  pi'ovoke  unfriendly  action,  and  according 
lo   this  knowledge,    the  traveler   will  proceed  to  deal   with   the  stranger. 

On  the  other  hand,  if  the  traveler  have  a  scientifically  trained  mind,  he  will 
judge  the  phaenomeuou  of  the  tramp  in  accordance  with  the  so-called  Logic  of  Kx- 
cluded  Middle  as  follows:  "This  tramjj  is  either  a  criminal,  or  not  a  criminal.  He 
must  be  one  thing  or  the  other.  He  cauuot  be  both."  Actiug  in  accordance  with  this 
alternative,  he  will  meet  the  stranger  either  with  unbounded  confidence,  or  with  un- 
limited  distrust.     In   either  case,   he  will    be   wrong. 

The  single-active  way  of  thinking,  which  excludes  the  just  middle  and  accepts 
one  of  two  contradictory  alternatives,  leads  the  mind  into  side-issues  and  errors.  It 
causes  the  mind  to  judge  Fact  in  accordance  with  general  and  particular  terms,  whicn 
imply  contradictions,  such  as  beiug  either  criminal  or  not  criminal;  and  the  one- 
siiledness  of  these  terms  causes  the  mind  to  classify  outer  appearances — phaenomeua — 
in  unnatural  and  contradictory  ways.  This  unnatural  classification  produces  a  super- 
licial  phaenomena-knowledge,  which  stands  in  some  relation  to  term-lcnowledge,  and 
this  relationship  the  modern  logician  calls  rehitive  truth.  The  formatiou  of  judgments 
thus  relatively  true,  prevents  the  mind  from  forming  naturally  true  and  gisty  juug- 
ments  of  Fact. 

The  iidnd  naturally  possesses  a  knowledge  of  the  Thing-in-itself,  and  it  forms 
vitally  true  or  gisty  judgments  of  Fact,  as  loug  as  it  is  not  alphabetically  trained  to 
form  its  judgments  in  accordance  with   teinis  and  three-legged  analogy.     But  when  so 


89 


for  such  definitions  apply  only  to  ways  of  speaking  whicli  correspond  to 
tlie  auxiliary  way  of  defining,  and  antiquity,  which  we  here  aim  to 
approach,  eschewed  "that  way. 

That  which  characterizes  Keason  does  not  fit  into  any  conventional 
definitions.  The  reasoning  powers  cannot  be  confined  within  hide-bound 
rhetoric.  He  who  wants  to  arrive  at  a  reasonable  understanding  of  any 
subject  must  read  between  the  definitions  and  the  lines. 

Terminological  rhetoric  forces  the  mind  to  vest  its  judgments  into 
one-sided,  analytic  and  extra  analytic  details,  which  often  represent 
natural  contrarieties  with  almost  contradictory  extravagance.  These  one- 
sided and  extravagant  representations  of  fragmentary  aspects  of  Fact 
tend  to  give  offense,  when  no  offense  is  meant,  especially  to  minds  not 
well-  balanced  in  the  way  of  reasonableness  and  puny  in  powers  of  concep 
tion.    The  rhetorical  extravagances,  by  which  details  are  represented,  are 


trained,  it  loses  its  natural  power  to  know  the  Thing-in-itself,  and  to  form  gisty 
Judgments.  It  is  the  alphabetical  perversion  of  Living  Consciousness  which  causes 
such  thinkers  as  Kant  to  mistake  general  abstractions  and  term-fixed  generalities, 
such  as  time,  space,  matter,  power,  etc.,  for  elements  of  consciousness,  and  to  build 
artificial  systems  of  truth,  virtue  and  justice  upon  them.  No  academically  trained 
logician  In  modem  times  can  distinguish  between  the  universal  and  individual  modi- 
fications in  Living  Consciousness  and  the  artificial  generalities  and  particularities  of 
the  thinking  consciousness  vested  in  terms.  Yet  the  distinction  between  these  modifi- 
cations and  states  of  consciousness  is  a  fundamental  requirement  to  truth-telling. 
The  mobile  order  of  organic  life  must  not  be  confused  with  the  rigidity  of  thought- 
made   systems. 

The  Thlng-in-itself  may  be  understood  to  mean  the  consciousness  of  the  World- 
process  in  part  or  in  whole;  that  is,  the  consciousness  of  special  outer  aspects  of 
Fact  in  their  inner  connection  with  Natural  Causation,  in  distinction  to  the  scientific 
knowledge  of  fact,  which  connects  phaeuomeual  observations  and  experiences  with 
general   and   particular   categories   of   term-knowledge. 

The  knowledge  of  the  Thing-in-itself  is  evolved  by  Thought  and  Language  hold- 
ing to,  and  building  upon  fundamental  principles  of  procedure,  a  form  of  logic  and 
rhetoric  which  is  usually  denoted  by  the  Uammadion  and  the  Turtle  Tower. 

Phaenomeua-knowledge  is  evolved  by  that  form  of  logic  and  rhetoric  which 
classifies  outer  aspects  of  Fact  in  accordance  with  categorical  terms,  usually  repre- 
sented by  the  Triskele  and  the   Serpent-symbols. 

Knowledge  of  the  Thing-in-itself,  if  it  could  be  evolved  by  means  of  modern  lan- 
guage,  would   be   a   thorough   Nature-knowledge. 

To  thoroughly  know  Nature's  inner  and  outer  workings,  as  they  are  in  themselves, 
seems  a  three-fold  Impossibility  from  the  standpoint  of  modern  learning;  for  first,  if 
we  believe  the  agnostic  scientists,  who  are  the  recognized  leaders  of  modern  intel- 
lectuality, it  would  seem  that  we  have  no  immediate  consciousness  of  nature's  ac- 
tivity, nor  of  the  imperceptible  principles  within  nature,  which  produce  the  workings  of 
life  and  of  death;  and,  second,  our  powers  of  thought,  learnedly  represented  anu  de- 
veloped, seem  inadequate  to  conceive  nature's  activity  in  accordance  with  her  imper- 
ceptible principles;  and,  third,  our  grammatical  and  terminological  language  seems  un- 
suited  to  represent  the  active  principles  in  their  way  of  creating  perceptible  effects: 
hence  we  seem  to  lack  all  three  requisites  to  the  knowledge  of  the  Thlng-in-itself. 

First— The    raw    material    of    consciousness. 

Second — The  power  of  thought  to  elaborate  this  raw  material  into  explicit  know- 
ledge, and 

Third — The  means  of  language  to  represent  this  knowledge.  Yet  appearances  are 
deceiving. 

to 


ouly  means  to  the  further  and  greater  end  of  arriving  at  reasonable 
determinations.  The  use  of  means  is  a  less  important  matter  than  the 
ends  for  which  these  means  are  employed. 

No  reasonable  mind  should  take  offense  at  the  seemingly  undue  force 
with  which  its  opinions  are  assailed,  for  the  inevitable  use  of  the  frag- 
laentary,  one-sided  and  contradictory  terms  which  characterize  our  lang- 
uage makes  it  difficult,  if  not  impossible,  to  avoid  extravagantly  sweeping 
assertions.  The  way  of  critically  assaulting  conventionally  established 
opinions,  of  Light  and  Right,  as  applied  in  these  pages,  does  not  aim  to 
destroy  any  of  these  opinions ;  but  only  to  call  attention  to  the  percentage 
of  error  in  them,  in  the  effort  of  bringing  about  coi-rective  modification. 

It  behooves  us  to  inquire  without  prejuilice  if  the  human  mind  is  us  inadequately 
endowed  with  knowing-powers  as  modern  science  asserts,  for  if  this  be  the  case  then 
civilized  man  could  not  enjoy  full  free-agency  powers  he  could  not  reason  from  cause 
to  consequence  and  he  could  not  intelligently  minister  to  the  requirements  of  life. 

In  studying  the  subject  of  the  knowal)ility  of  the  inner  workings  of  Natural 
Causation,  the  world's  great  thinkers  have  divided  themselves  into  tbree  typical 
growths  or  "trees  of  knowledge."  much  in  accordance  with  the  various  Tyites  of 
language    used    by    these    thinkers. 

Language  is  a  means  to  convert  the  implicit  consciousness  of  Feelings  Into  the  ex- 
plicit consciousness  of  Thought.  The  obtainable  result  of  explicit  knowledge  depends 
almost  as  much  on  the  means  employed  as  it  depends  on  the  ability  to  use  those 
means.  We  cannot  think  to  the  "Point"  if  we  do  not  have  means  to  do  such  think- 
ing, even  if  we  knew  how  to  use  those  means.  We  may  know  how  to  write  with  a 
pen,   but  if  we  have  not  a  pen,   we  cannot  write  with  It. 

The  most  efficient  of  pre-historic  thinkers,  who  unquestionably  understood  the 
use  of  Glyphs  in  organic  forms  of  speech,  considered  the  Thlng-in-itself  thoroughly 
knowable.  They  knew  how  to  think  and  talk  to  the  Point — to  the  Gist  in  Natural 
(."ausation — to  the  Reason  of  I^iving  and  Dying.  They  understood  the  Fundamental 
I'rinciples  of  Procedure.  These  thinkers  formulated  the  so-called  Sacred  Writings — the 
Vedas,  the  Zend-Avesta,  etc.  In  these  pages,  for  convenience'  sake,  these  most  ef- 
ficient of  thinkers  have  been  referred  to  collectively  under  the  name  of  the  Sibylline 
School  of  thought. 

The  less  efficient  class  of  thinkers,  who  used  a  figurative  Type  of  language,  the 
principal  feature  of  which  the  Greeks  called  Hermae.  consideretl  the  Gist  of  Fact 
unknowable,  but  the  Thing-in-itself  not  altogether  unknowable,  but  only  partly  so. 
Into  the  ranks  of  these  thinkers  belong  the  early  Greek  and  Roman  poets  and  mytho- 
graphers. 

The  least  eflicient  thinkers  were  those  who  employed  Terms  as  means  of  lan- 
guage to  do  their  thinking.  These  thinkers  have  always  considered  the  Thing-in-itself 
altogether  unknowable;  they  are  either  positive  agnostics  or  visionary  transcenden- 
talists. 

The  Types  of  language,  which  provided  Glyphs  and  Hermae  as  means  of  think- 
ing, are  dead  and  almost  forgotten. 

The  questions  now  before  us  are:  I'Mrstly,  how  much  of  our  immediate  and  living 
consciousness  can  be  converted  into  explicit  knowledge  by  those  ways  and  means  of 
thinking  and  speaking  which  we  now  empioy;  and  .secondly,  what  other  ways  and 
means,  not  now  known,  can  he  employed  to  extend  our  present  knowledge. 

For  the  purpose  of  dealing  with  errors  and  short-comings  of  thought  fairly,  we 
must  establish,  not  only  a  secure  footing  in  immediate  and  living  consciousness  for 
our  knowledge,  but  we  must  also  consider  the  possil)le  range  of  knowledge,  and  the 
limitations   which   we   cannot   transcend. 


•1 


Thorc  is  iioniiiij"  in  tlu-se  pages  intended  to  sustain  any  esoteric 
'.isious  or  occult  delusions.  Wonder-working  schemes  or  mysteries,  in  the 
commonly  accepted  sense  of  the  word,  do  not  come  within  the  scope  of  the 
subject  here  treated,  but,  on  the  contrary,  the  aim  of  this  effort  is  to 
throw  the  natural  lights  of  Sense  and  Keason  into  the  recesses  of  Fact 
which  are  difficult  of  access,  mainly  for  the  purpose  of  elucidating  the  er- 
rors of  thought  which  do  undesirable  work  in  modern  civilization,  and 
which  but  too  often  liide  themselves  in  words  to  which  mysterious  sigiiifi- 
cations  are  ascribed.  Jsature  is  not  a  mystery-worker,  but  language, 
dealing  with  words  of  ill-deliued  aoid  p^jrverted  meaning,  is  a  cheat.  All 
that  which  seems  so  mysterious  about  the  religious  faith  of  Antiquity  is 
mysterious  only  because  modern  language  does  not  serve,  as  lauguag(^ 
c  nee  did,  to  draw  the  attention  of  Thought  to  the  Gist  in  Natural  Caus- 
ation— to  the  Crucial  Point. 

Ill  essaying  the  elucidivtiou  of  errors  of  tliouglit,  the  subject  Uere  bas  beeu  treated 
iroiii  tUe  SibylUiie  poiut  of  view,  from  wliicli  nothing  essential  in  nature  and  Natural 
Liiusaliou  appears  unknowable.  Having  talien  this  poiut  of  view,  we  must  neces- 
sarily proceed  on  the  assumption  of  having  the  Sibylline  ways  and  means  to  the 
elucidation  of  living  consciousness  at  command;  and  we  must  assume  that  we  can 
resurrect  the  original  mejining  of  the  vestiges  of  Ancient  Art,  so  as  to  give  our  term- 
inological language  a  new  hold  on  old-time  consciousness,  for  the  purpose  of  convert- 
ing present  phaenoiuena-knowledge  into  knowledge  of  the  Thlng-in-itself  or  old-time 
.Nature-knowledge. 

In  order  to  accomplish  something  in  tlie  way  of  correcting  errors  of  thought  l>y 
substitution  of  full  and  fair  idealizations  of  Fact,  we  must  assume  that  the  Living 
OouseiouBuess  is  the  foundation  of  the  Thinking  Consciousness;  we  must  assume  that 
tlie  consciousness  of  feelings,  cominoii  sense,  natural  discerning  power,  native  reason 
and  the  self-conscious  determining-power  ol  the  human  mind,  contain  the  raw  ma- 
terials to  intrinsic  Fact-knowing,  and  that  Thou:,'!!!  and  Language  are  ways  and 
means  to  convert  this  raw  material  into  explicit  knowledge;  and  we  must  further  as- 
sume that  the  natural  and  properly  elevated  way  of  thinking  and  of  speaking  must 
lead   to  Fact-kuowiug,   Truth-telliug  and   Kight-doing. 

The  foremost  of  our  empirical  thinkers,  following  the  methods  of  Kant,  as  laid 
down  in  his  so-called  "KRITIK  DEU  UEIXEX  VEltXLNFT,"  have  come  to  the  con- 
i-lusion  that  the  Thing-in-itself  is  not  only  unknowable,  but  unthinkable,  and  in 
reality,    non-existing. 

The  theological  thinkers  still  flirt  with  the  ideas  of  knowing  something  about  the 
very  Causes  of  Life  and  Living  TUUTU,  by  either  inspiration  or  revelation,  as  repre- 
sented in  divine  writ;  but  they  produce  no  tangible  proofs  nor  reasonable  elucida- 
tions  of  any   explicit   knowledge   superior    lo   Ihat   of   the   empirical   thinkers. 

In  daily  life,  we  proceed  as  if  we  knew  all  about  the  Thing-in-itself,  but  if  we 
give  the  matter  some  thought,  we  must  admit  that  our  knowledge  is  unduly  limited 
with  regard  to  it.  The  knowledge  of  the  Thing-in-itself  virtually  means  the  knowledge 
o*.  Original  (  auses,  and  this  knowledge  would  naturally  include  knowledge  of  the 
origin  of  tlie  planetary  system,  of  the  Eaiin.  of  IJI'e,  Mind  and  Thought.  Wli.it 
thinker,  outside  of  the  clairvoyant  visionaries,  is  ambitious  enough  to  imagine  sucii- 
thorough  and  comprehensive  knowledge  possible?  Yet  has  antiquity  at  various  times 
and  places,  not  only  given  incontrovertible  proof  of  a  comprehensive  knowledge  of  the 
i  hing-in-itself,  but  it  has  even  formulated  t  he  Way  of  Thinking  and  Speaking,  iv. 
which   this   knowledge   is   to    be   obtained. 

The  iiuestlon  as  to  the  knowability  oi  tlie  Thing-in-itself  includes  all  so-called 
problems  of  Life,  Mind  and  Thought;  in  fact,  it  includes  all  problems  which  connect 
themselves  with  the  so-called  original  causes.  In  as  far  as  the  Thing-in-itself  Is 
kuowable,   in  so  far  are  these  problems  solvable. 

92 


In  leaving  the  cloarly  defined  realm  of  Terms  we  are  apt  to  plungfe 
mto  the  nndefinable  depth  of  human  feelings  and  there  lose  ourselves. 
In  order  to  avoid  this  possibility  it  is  not  enoujrfi  to  hold  to  the  terra 
firma  of  sensibilities,  but  we  must  make  the  central  Light  of  Self-consci- 
ousness the  One  Focus  of  Light  and  TJight,  as  did  those  unknown  pre- 
liistoric  civili/.ations  wliich  presumably  made  a  success  of  the  civilizing 
business.  The  oldest  of  historic  records,  however,  contain  no  accounts  of 
j'liv  siicli  civilizations;  yet  they  all  point  toward  them. 


TIic  pof'sihilitj  of  solving  tln'se  problems  flepends.  first,  upon  this  qnestlon:  In 
liow  far  does  nature's  inner  aetlvity  arise  iminefliately  in  human  oonsciousness.  and 
secondly.  In  how  far  can  this  immediate  consciousness  T)e  converted  into  nature- 
knowledge,  by  ways  and  means  of  thouRlit  and  lansruajre — in  how  far  can  the  In 
ceptlve  living  consciousness  find  verbal  representation  in  conceptive  or  ideal  con- 
sciousness? For  instance,  we  feel  hungeiv  This  feeling  of  hunger  is  the  immediate 
consciousness  of  nature's  inner  activity.  In  how  far  can  thought  and  language  con- 
ceptively    and    ideally    represent    the    natiu-al  causes  of  onr  feelings  of  hunger? 

In  the  feeling  of  hunger,  the  causes  of  nature's  activity  are  only  implicitly  given. 
Hunger  is  only  an  evidence  arising  in  living  consciousness,  of  something  that  takes 
place  in  the  inner  workings  of  nature.  The  evidence  does  not  contain  all  there  is 
in  Natural  Causation.  It  takes  many  similar  evidences,  arising  immediately  in  human 
consciousness,  to  furnish  the  mind  with  raw  material  for  the  knowledge  of  Natural 
Causation.  And  It  further  takes  the  .self-conscious  discerning  and  reasoning  power  in 
the  human  mind  to  digest  the  evidences  with  regard  to  the  Reason  in  Natural  Cansa- 
tion.  which  in  future  pages  will  often  be  called  the  Gist  of  Fact.  AH  the  evidences  of 
nature's  activity,  which  arise  in  the  immediate  consciousness  of  feelings,  only  repre- 
sent natural  "Procedures."  The  reason  of  these  procedures  is  not  given  in  the  evi- 
dences. The  Determining  Reason  in  Natural  Causation,  which  produces  the  Cosmic  and 
T>iving  work  in  nature,  proceeds  In  accordance  with  certain  Principles.  The  cer- 
tainty of  Principles  produces  the  certainty  in  piiaonomenal  effects— the  same  causes 
produce  the  same  effects.  In  order  to  know  the  Tliing-in-itself.  these  Principles  must 
he  known;  that  is.  the  mind  must  not  only  find  some  original  and  immediate  conscious- 
ness of  Principles  in  its  own  workings,  but  it  '  must  also  find  ways  and  means  of 
Thought  and  Language  to  represent  this  Immediate  consciousness  of  Principles  con- 
ceptively,   ideally  and   verbally. 

The  earliest  Egyptians  held  the  Tliing-in-itself  to  be  fully  knowahle.  The  Baby- 
lonians are  represented  as  having  found  it  to  be  unknowable.  The  Bible  says  both  were 
wrong,  but  does  it  explain  why?  The  modern  syllogizer  says  both  cannot  possibly 
be  wrong— the  Thing-ln-itself  must  either  be   knowahle  or   unknowable. 

Original  Tao-ism.  the  School  of  the  Way  of  Living  and  Thinking,  has  formulated 
the  possibilities  of  thought  and  language,  to  make  Natural  Causation,  as  it  is  in  itself, 
known  liy  the  Yh-king  diagrams:  but  who  understands  these  diagrams  well  enough  to 
apply  them  practically  and  beneficially  in  the  Way  of  Thinking  and  Speaking?  The 
Han-lln  College — the  modern  Chinese  religio-polltical  school — it  seems,  has  vainly  tried 
to    so    apply    them. 


93. 


The  references  to  old-time  faith  and  learnin};,  and  the  assistance 
of  old-time  Art,  are  made  part  of  this  effort  only  because  they  furnish  the 
best  aA'ailable  means  of  snpplyinfr  the  deficiencies  of  our  analytic  lanpn- 
age,  and  because  they  lead  ns  back  to  its  orijrin,  Avhich  had  its  root  in  the 
orijifinal  Causes  of  civilized  life. 

It  is  not  any  part  of  the  purpose  in  or  between  these  lines  to  destroy 
or  belittle  the  historic  work  of  archaeology  or  of  any  other  modern 
study,  nor  to  expound  mytholofi^y  to  the  disparajjement  of  theolojjy  . 

Save  in  as  far  as  it  be  necessary  to  remove  the  obstacles  to  enterinji 
into  the  active  causes  of  the  present  social  and  political  derangement, 
and  upon  the  possibilities  of  betterment,  there  is  no  desire  to  destroy  any 
existing.thing,  but  only  an  aim  to  restore  the  natural  working  order  of  the 
mind,  by  analytic  language  deranged  and  carried  off  its  base. 


54 

.\n  Kgyptlan  Idea  of  the  knowability  of  the  Thlnsr-fn-itself.  By  nnalyzins 
the  Inner  working  of  self -consclousn ess  in  its  connection  witJi  both  univer- 
sal and  special  consciousness,  the  mind  analyzers  the  inner  workings  of  nat- 
ure  and    makes   the   Thing-in -itself  knowable. 

Three  insrot  vessels  or  mothers  of  consciousness  of  the  Maut  or  Miit  typp  are 
shown  in  the  lower  part  of  the  picture,  supporting  the  Pyramid,  the  Fish,  and  the 
Fprisrht  URAEUS  or  Basilisk,  as  three  symbols  of  conceptive  consciousness,  out  of 
LivinK  Consciousness  evolved.  The  Upright  TTraeus  is  the  one  of  immediate  inter- 
est to  us  here.  The  other  two  symbols  simply  represent  the  faculties  of  Thousrht  which 
assist  its  work.  The  Fish  represents  that  which  is  individual  in  the  consciousness 
of  Feelings,  as  elevated  by  the  powers  of  organic  language  above  its  own  elementary 
level.  The  pyramid  symbolizes  the  alphabetical  representation  of  the  fourfold  feat- 
ures and  threefold  phases  of  Causation.  The  Fpright  TTraeus  is  a  glyphic  representation 
of  the  double-active  intellectuality  which  sustains  the  Free-agency  Determining  Power 
in  the  human  mind.  In  the  composition  of  this  picture,  the  TTraeus.  like  its  two  as- 
sistant symbols,  still  rests  upon  the  original  mother  consciousness,  to  show  that 
Thought  is  not  self-sufficient,  but  holding  to  the  consciousness  of  its  origin.  The 
T^RART''S  is  placed  between  living  flowers  and  various  fruits  to  show  that  its  con- 
sciousness has  been  naturally  evolved  by  the  IJVINO-FT.OWER  RHETORIC  and  the 
FRTUT-BEARING  POWER  of  organic  language,  and  having  been  so  evolved  it  can 
bring  to  light  the  essential  workings  of  its  inner  life — that  is,  the  Thing-in-itself.  The 
flowers  and  fruits  in  this  picture  take  the  place  of  what  is  usually  depicted  in  Sac- 
erdotal Art  as  the  elementary  power  to  digest  special  evidences,  and  the  superstruct- 
ural  discipline  of  I.,iving  Reason. 

The  two  sieves,  standing  on  the  floor  between  the  ingot-signs  of  mother-conscious- 
ness, are  the  "leaky  vessels."  denoting  the  mind  which  does  not  place  its  workings 
of  thought  on  the  foundations  of  Common  Sense  and  Xative  Reason,  and  which  there- 
fore finds  the  Thing-in-itself  unknowable,  but  which  can  act  as  a  "sprinkler"  to  the 
natural  growth  of  consciousness. 


•4 


The  contents  (if  the  foregoing  pages  may  seem  extremely  difficult 
to  understand,  if  not  abstruse,  or  at  times  even  devoid  of  practical  value. 
The  subject  is  a  great  one  and  cannot  be  handled  thoroughly  in  these 
few  introductory  remarks.  Tlie  lat  er  chapters,  which  will  go  more  and 
more  explicitly  into  detail,  may  not  fail  to  make  the  salient  features  and 
phases  of  the  argument  intelligible  to  the  normally  capacitated  mind. 
The  full  meaning  of  such  words  and  phrases  as  "syllogizing  and  cypseliz- 


65 
The  Medusa-head  as  the  center  of 
the  Trlskele  Illustrates  Thought  pro- 
ceeding without  natural  di.scemment, 
and  hence  without  due  knowledge  of 
Fact.  Thought  thus  proceeding  ne%'er 
arrives  at  gisty  knowledge,  but  It 
causes  the  confusion  of  natural  intel- 
ligence with  acquired  intellectuality, 
or  of  the  natural  knowing-powers  with 
term- vested   knowledge. 


A  SyUogizing  Medusa-head,  illustrating  the  lack  of  discernment  and  the  conse- 
quent confusion  of  natural  intelligence  with  acquired  intellectuality,  appears  here  a<t 
the  center  of  a  Trlskele,  the  three-legged  symbol  of  the  logic  of  excluded  middle.  The 
legs  are  shown  to  run  between  the  naturally  grown  grains  of  truth,  without  ever  com- 
ing in  touch  with  them.  The  peculiarity  of  this  design  is  that  the  Trlskele  is  set  into 
a  circular  space,  which  again  is  set  into  a  square.  This  arrangement  indicates  that 
the  systematic  work  of  thought  is  considered  the  core  of  social  life,  and  of  paramount 
importance,  or  at  least  Is  made  to  appear  so   l)y   the  Medusa-head-intellectuality. 

Sacerdotal  Art  usually  repre.sents  the  systematic  work  of  thought  by  a  square,  and 
subservient  to  the  organizing  work  of  thought,  which  it  represents  l>y  a  circle,  in- 
timating cyclic  procedures,  in  order  to  show  the  superiority  and  just  preponderance  of 
the  organizing  work  over  the  systematizing  work.  However,  the  systematizing  work 
has  rights,  and  its  reason,  when  it  should  predominate  over  the  organizing  work.  Our 
race  comes  from  systematizers.  if  the  Bible  tells  the  Truth  about  Cain. 

This  design  is  much  like  the  reverse  side  of  the  coin  of  Consul  I>entulus,  a  man 
of  system,  friend  and  supporter  of  Pompey,  who  retired  to  Trinacri  after  the  battle 
of  Pharsalus.  The  front  side  of  the  Lentulus  coin  shows  Zeus  with  eagle  in  right 
hand,  to  protect  existing  law.  and  thunderbolt  in  left  to  destroy  the  enemies  of 
Pompey,  especially  Caesar,  by  making  the  Gist  of  Fact  known  to  the  world. 


95 


"catpfforical  or  purposive  i)r()rpdures  of  thoufilit," — thinkitifr  conscious- 
ness and  livinji'  consciousness", — "the  thinlvin<j:-faculties  and  the  know- 
in  nf-powers",— "relative  and  vital  truth", — "speakinjr  thoufjht  and 
spoken  tlionyht", — "systeniat  izint;-  and  orjianizinji", — "sense  or  reason" 
— "fatal  or  inimical  relationship  and  social  relationship",  etc,  etc; — 
cannot  be  (piickly  explained;  they  lie  too  far  outside  of  the  realm  of 
the  present  intellectual  development.  All  these  different  aspects 
and  conceptions  of  Fact  will  become  clear  to  the  normal  and  non- 
prejudiced  mind  when  the  analysis  of  the  working's  of  human  con- 
sciousness is  presentcil  in  full  detail,  fully  illustrated  by  vest- 
ijies  of  ancient  art.  The  mind  which  cannot  then  brin<>-  itself  to  under- 
stand the  subject  is  simply  not  (lualified  to  join  an  organized 
movement  for  the  improvement  of  modern  education — foi-  the 
elevation  of  character — for  the  establishment  of  social  conditions  which 
make  for  the  welfare  of  all  to  the  detriment  of  none  by  overcominjj  the 
undue  limitation  of  modern  knoAvledp;e  and  the  fatal  relativity  of  recog- 
nized truth,  and  by  preventing  the  needed  spirit  of  emulation  from  ex- 
tending itself  into  deadly  strife. 

For  the  present,  it  is  but  necessary  for  the  i-eader  to  keep  his  mind 
free  to  form  final  conclusions;  it  is  but  necessary  for  him  to  avoid 
affirming  or  denying  the  truth  of  any  God-consciousness  or 
any  God-ideas,  as  well  as  the  possibility  or  impossibility  of  knowing 
^I'atural  Causation.  Emh  mind  must  eventually  come  to  answer  the 
(luestions  as  to  that  which  is  essential  in  Fact  for  itself; — no  answers 
should  be  instructed  into  it; — and  a.s  the  self-conscious  mind  answers 
essential  questions  in  one  way  or  another,  so  must  it  judge  its  own  caj> 
ijcity  for  membership  in  an  organization  which  aims  at  the  establishment 
of  peaceful  conditions  and  social  relationship  in  modern  civilization. 


An  ancient  Christian  Ganimadioii 
from  n  sepiU<'liral  stone  at  Meigle, 
Perthshire,  S<'OtIand,  ilhistrates  the 
tlogmatio  procedures  of  thought, 
wiiieh  liold  to  fundamental  principles, 
but  fall  to  rise  to  lYee-agency  cliar- 
acter   height. 


This  design  appears  in  the  center  of  a  long  stone  between  four  M.vthieal  Animals, 
elsewhere  shown. 

The  Gammadion,  or  so-called  Fylfot,  illustrates  the  manner  of  thinking  in  ac- 
cordance with  Fundamental  Principles,  which  here  has  been  called  the  Logic  of  the 
Sewer,  or  "e.vpselizing,"  and  which  underlies  that  process  of  elucidating  the  inner 
worliings   of   nature,    with   which   the   Thing-in-itself   stands   connected. 


If  it  cannot  eventually  come  to  see  its  way  clear  to  such  establishment 
<J  social  conditions,  then  it  must  consider  itself  disqualified  for  tlie  \)uv- 
poses  of  hifiher  or<janization;  but  it  need  not  on  that  account  discredit 
itself,  nor  feel  prompted  to  counteract  the  efforts  of  others  to  proceed 
in  ways  where  it  cannot  go.  It  should  seek  its  own  value  in  its  own 
special  and  peaceful  endeavors  and  it  should  hf)ld  itself  free  and  i-eadv 
to  profit  by  the  efforts  of  others. 

Fior  the  present  it  is  but  necessary  to  accept  as  true  the  assertion 
(hat   there  is  an  organising  power  active  in  the  process  of  existence. 


BT 
A  Kretan  GanunaxHoii  made  out  of 
ornamental  iiieandor  motifs,  wl'li  the 
"Sign  of  tiie  Crcsceiif '  as  a  focallziiis 
center,  illustrates  the  labyrinthine  in- 
flueiK-e  wiiicli  till'  s,vlloj>:istie  or  tin-ee 
legged  "ay  of  thinking  exerts  upon 
fundamental  cons<'lousness,  \vl>eii  the 
free-agency  self-consciousness  does 
not  act  as  a  determining'  power  '>f 
mind. 


r>8 

A  Trislvele  from  Mycenae,  formed 
by  the  interweaving  of  tlirce  S  dia- 
grams, deiiotes  the  tliree  lateral  pro- 
cedures of  thought  which  presumably 
follow  the  main  strands  nf  <':iu  ,iitii'M 
These  strands  arc  embodied  in  the 
Chinese  idea  of  Height.  Pepth,  Kx- 
tent.  and  in  our  ideas  of  moral  foun- 
dation, business  activity  and  social 
endeavor. 


no 

A  Triskele  of  the  headless  type 
from  an  ancient  coin  i^presentatlve  of 
Hipiial>eti('ally  fornnilated  systems 
of  thought  T)e  Wittc  and  r^enor- 
niant.     "Ceraniographiqiie." 


The  Ancient  Coins  often  represent  the  means-developing  system  on  one  side,  and 
the  organizing  endeavor  of  society  on  the  other. 

The  three  legs,  mechanically  joined,  illustrate  the  work  of  systematizing  thought, 
which  proceeds  syllogistically  to  manufacture  ready-made  ideas  regarding  moral,  busi- 
ness and  social  data,  and  to  connect  these  ideas  categorically  in  a  lifeless,  artificial 
way.  The  Triskele  is  headless,  because  this  sort  of  mental  work  requires  no  naturally 
thinking  head,  it  proceeds  mechanically,  according   to   three-legged   systems. 


97 


which  prodiices  organic  individualities,  organic  forms  of  animal  life, 
out  of  non-organic  substance,  and  that  the  elevation  of  human  life  over 
animal  life  has  been  brought  about  by  gift  of  language  and  by  the  con- 
sequent evolution  of  the  human  intellect  out  of  mere  animal  intelligence. 
The  power  which  produced  or  created  organic  life  in  nature  also  produced 
or  created  the  tendencies  and  capacities  of  language  in  mankind. 

No  man  should  hesitate  to  express  his  opinion  on  the  subject  here 
introduced.  The  unrestricted  exchange  of  honest  opinions,  pro  and  con, 
is  necessary  to  awaken  that  consciousness  of  TRUTH  in  the  human  mind 


A  GAMMAT)TON  FROM  AXCIEXT 
INDIA,  which  represents  the  Four 
Fiinclaniontnl  Principles  of  Creative 
I'roce<hirc  in  fomi  of  a  circling  cross, 
to  the  arms  of  which  the  InteUectual 
tool  symbols  ai-e  attached,  in  order  to 
indicate  the  necessity  that  the  system- 
atizing tool -development  must  attach 
itself  to  the  organizing  work. 


AX  IX\'ERTED  TRISKEIiE  WITH 
T.'\I-KIH  SYMBOLS,  ornamenting  an 
ancient  sword  taken  from  the  lake- 
dwellings  near  Xeuchatel.  Switzerland. 
The  design  .seemingly  illustrates  the 
possil)ility  of  intellectually  dealing 
with  tlie  three  phases  of  causation  by 
introspection,  without  considering 
fundamental    principles    in    causation. 


The  ancient  nations  who  made  their  living  by  fighting,  as  for  instance  did  the 
Romans,  never  looked  deeply  enough  into  Fact  to  consider  Fundamental  Principles 
in  the  process  of  existence,  to  which  Religious  Thought  usually  aims  to  hold  the  mind. 
They  sul)stituted  some  idea  of  the  Triad  for  the  more  thorough  religious  conception 
of  tri-unity,  and  thej*  ignored  the  fact  that  existence  is  a  Process.  They  considered 
only  the  Three  Phases  of  Causation  which  were  in  daily  evidence,  and  which  are 
more  easily  repre.sental)le  by  analytic  thought  and  language  than  are  Fundamental 
Principles.  This  inverted  Triskele.  In  fact,  not  only  partakes  of  t.ie  Triad  character, 
but  it  approaches  that  of  the  .Japanese  Tai-ko. 

The  tadpole-symbols  of  the  Chinese  Tal-klh  in  this  design  arc  intended  to  draw  the 
attention  of  thought  to  its  origin  from  germ-development  of  dual  powers.  The  whole 
design  indicates  some  influence  of  Bast-Asiatic  learning  on  the  prevailing  Ideas  in 
Western  civilization   concerning  the  original  cau.ses  of  life. 

98 


which  can  make  known  the  rreatiTo  powors  in  nature's  artivity.  Tt  is 
necessary  to  arouse  into  activity  that  (renins  of  mind  wliioh  can  advance 
in  the  way  of  evolution  and  which  can  keep  pace  with  the  changeful 
requirements  of  the  times.  There  should  be  no  fear  of  developing  too 
much  Light  in  the  public  mind.  Rational  knowledge,  which  connects 
itself  with  cause  and   consequence,  is  not  to  be  feared.     The  disturb- 


<I2 

AX  IXVERTKD  TRISKKI>E.  illus- 
trRting  tlie  prfwertui-cs  of  ithoiigjht, 
dealing  with  tlic  Tlii-ce  Phases  of  Nat- 
ural Causation,  without  oonsldering 
Fundamental  Prineiples,  and  yet  pre- 
sumably actinj>'  llic  part  of  successful 
civilizing  agent. 


Three  ornamental  S-signs,  indicating  usuall.v  "Intellectual  procedures",  are  so  placed 
as  to  denote  the  Trlskele  character,  and  the  idea  of  dealing  self-consciously  with  the 
moral,  business  and  political  requirements,which  engrossed  the  attention  of  old-time 
thinlvers.  These  designs  date  back  to  a  time  when  ornaments  were  used  for  educa- 
tional purposes,  as  letters  are  now  being  used.  Every  ornament  had  its  MOTIVE  and 
significance.  The  ornaments  here  used  connect  themselves  in  regular  order  with 
more  explicit  designs,  which  former  ages  used  to  elucidate  the  influence  of  Thought 
i'nd  I<anguage  working  In  devious  ways  upon    the    Free-agency    Powers, 


A  TRISKEIiK  WTTH  DISJOINTED 
IjEGS,  depicting  that  abstract  way  of 
thinking  which  is  ilhistrated  in  Num- 
bers, the  fourth  Ijook  of  the  Pentat- 
euch. 


This  Triskele  illustrates  that  abstract  way  of  syllogizing  which  prepares  certain 
intellectual  tools  of  the  fourth  order  of  abstractions  for  the  use  of  the  Free-agency 
mind.  It  consists  of  three  disjointed  legs,  circling  about  a  central  point  and  between 
tlie  straw -or  grain-heads,  out  of  which  the  grains  (of  truth)  have  been  threshed.  The 
motive  underlying  this  design  is  to  depict  gyllogistic,  inductive  or  deductive  analogy, 
which  serves  in  naming,  measuring,  qualifying  and  classifying  phaenomenal  observ- 
ations and  in  forming  general  and  particular  conceptions  of  nature's  phaenomenal 
activity  by  means  of  categorical  terminology.  This  way  of  syllogizing  makes  the 
outer  interaction  of  things  known   l)y   means  of  terms. 


99 


ances  in  the  welfare  of  great  civilizations  arise  from  the  self-assertion 
of  that  abstract  knowledge  which  is  instructed  into  the  mind  and  which 
has  no  natural  footing  in  8ense  or  Heason,  but  which,  in  reality,  is  only 
a  pretense  of  knowledge — a  delusion  of  the  natural  knowing-powers, 
which  perverts  the  self-conscious  doing-[)Owers.  Only  minds,  by  pre- 
judices jxtssessod,  object  to  the  "lifting  of  the  veil".  Such  ideas  as- 
''The  joys  of  life  are  lost  forever  to  eyes  that  read  its  deep"  are  ill- 
conceived.  The  rightful  -Toy  of  Living,  in  ages  of  delusion,  arises  in 
devotion  to  TRUTH, —  in  correcting  erroi-s, — in  righting  wrongs. 

The  phase  "lifting  the  veil"  must  not  be  understood  to  include  any 
attempt  at  exposing  the  very  lieasons  why  certain  great  movements  are 
being  set  on  foot  in  our  civilization.  Such  exposition  might  be  construed 
to  imply  some  disparagement  of  men  in  powder.  In  order  to  correct 
Errors  and  to  right  AYrougs,  it  is  not  necessary  to  disjiarage  any  interests 
or  anybody. 

The  expression  "lifting  the  veil"  is  here  used  in  its  old-time 
meaning,  that  is,  giving  the  public  mind  an  insight  into  the  imperceptible 
causes  which  control  the  world-process — the  pix)cesses  of  life,  of  thought 
and  language  and  of  civilization.  This  elucidation  is  attempted  only 
for  the  purpose  of  dispelling  popular  delusions  of  all  kinds,  of  laying 
on  the  shelf  all  delusive  "ologies"  and  demoralizing  "isms",  so  as  to  put 
an  end  to  all  blind  speculation,  all  guessing  and  theorizing  al)out 
Natural  causation,  about  unnatural  and  foreign  Gods  and  devils,  about 

M 
A  TRISKEIiK,  lUiLstrating  tlie  most 
abstract  procedures  of  analytic  thought 
which,  by  analysing  Its  own  conscious- 
ness, sei'tes  to  prepare  .intellectual 
Tools  of  secondary  value,  such  as  pure 
mathematics,  arithmetic.  algebra, 
grannnatlcal  rules,  etc.  .The  deuter- 
onomlnal  procedures  of  analj'tic 
thought,  described  In  the  fifth  book 
of  the  Pent«teuch,  approarti  those 
now  known  as  the  IjOgic  of  the  Ex- 
clude<l  Middle — the  Process  of  thought 
which  excludes  self-consciousness. 

This  Triskele  shows  three  disconnected  legs  without  any  focalizing  center.  In  order 
to  depict  the  most  abstract  manner  of  syllogizing,  which  ignores  all  consciousness  of 
caiisatioai  and  serves  only  to  prepare  special  intellectual  tools  of  the  fifth  order  of 
abstractions  for  the  use  of  the  Free-agency  mind.  This  order  of  abstractions  is  con- 
sidered by  modern  scholars  to  be  the  most  concrete  of  intellectual  work,  while  in  fact 
it  is  the  most  abstract,  that  is.  the  farthest  removed  from  a  full  and  fair  coneeptive 
representation  of  nature's  activity — of  the  world-process. 


100 


imaginary  sources  of  good  and  evil,  etc.,  and  above  all  things,  to  bring 
to  an  end  the  now  fashionable  way  of  thinking  and  of  forming  opinions 
without  knowletlge  of  fundamental   facts. 

The  world-process  is  the  su  niand  substance  of  all  Fact;  if  its  work- 
ings were  thoroughly  understood,  then  the  devious  ways  of  thinking 
eri-or  would  correct  themselves  ajid  government  by  irrational  opinions 
would  speedily  fall  into  popular  disfavor. 

If  the  causes  of  life  and  of  its  evolution  were  thoroughly  known, 
then  fixed  ideas  of  Right  and  Wrong  or  of  Clood  and  Evil  could  not 
retain  their  fatal  life-controlling  lu)ld  on  the  public  mind. 

As  the  veil  of  Isis  may  have  been  lifted  in  these  introductory  chap- 
ters, and  as  it  may  be  entirely  withdrawn  in  the  coming  volumes,  the 
thinking  public  should  fretdy  discuss  the  gist  of  the  subject,  point  by 
point,  iu  order  to  separate  the  metal  from  the  dross  in  the  facts  and 
fictions  presented,  as  also  in  the  alleged  shortcomiugs  in  the  learning 
of  this  age.  The  sovereign  miud  needs  powers  of  discerument,  which 
(ml}'  a  constant  friction  of  opinions  can  evolve.  The  lifting  of  both  the 
phaenomeual  and  the  verbal  veils  which  now  hide  the  original  caust^'s 
of  human  evolution,  cannot  but  produce  wholesome  effects  in  an  age 
v»'hen  delusions  pervert  and  destro}'  the  natural  integrity  of  the  Free- 
agency  character. 

Delusion  is  the  life  we  live. 

And  knowledge  death — Oh,   wherefore,  then. 
To  sight  the  coming  evils  give, 

And  lift  the  vail  of  Fate,  to  men? 
This  is  Schiller's  version,  according  to  Bulwer  Lytton's  translation,  of 
the  wail  of  Cassandra,  who  foresaw  the  coming  destruction  of  Troy — 
who  saw  that  popular  delusious,  produced  by  "hollow  talk'',  ruled  civili- 
zations in  accordance  with  fatally  fixed  systems  and  who  despaii*ed  of 


«5 

Tlie  symbol  of  that  logic  which  re- 
cot^ilzes  the  eoiit^ciousness  of  Creativt> 
Fiinclples  arising-  evangelically  out  of 
the  powers  of  life,  and  In  man's  living 
self -consciousness. 


This  ancient  American  Gammadion  consists  of  n  InrKP  circle,  to  the  periphery  of 
which  four  small  circles  are  attached.  The  larger  circle  Is  divided  into  four  sectional 
fields  to  represent  the  four  fundamental  principles  in  their  counter-procedures  of  life 
and  death.  The  consciousness  of  these  principles  arises  evangelically  out  of  the  focus 
of  Living  Individuality,  here  denoted  by  a  small  central  circle.  The  curved  forms  of 
the  four  fields  suggest  the  idea  of  cyclic  procedures. 

The  four  outer  circles  show  these  principles  as  represented  apostolically  and  in- 
dependent of  each  other  by  analytic  thought  and  language. 

From  Kingsbury's  Ancient  Mexico,  in  which  it  is  called  a  hieroglyphic. 

101 


iffc?  •> 


correctiug  tlie  systems  by  exposing  the  errors.  Is  it  necessary  to  so 
despair?  Must  knowledge  always  be  delusive  and  fatally  erring?  Must 
delusions  always  rule  civilization,  all  because  hollow  and  egotistical 
minds  engage  in  a  war  of  words,  cTeatiug  dissension  within  and  enmity 
without,  all  for  the  sjvke  of  sustaining  irrational  opinions,  prejudices 
and  privileges?  Can  Sense  and  Keason  never  prevail  in  civilzation? 
Can  social  organizations  never  be  established  on  Living  Principles? 
Must  deadly  system  ever  over-ride  the  civic  rights  of  individuals  and 
destroy  or  unduly  pervert  the  Free-agency  doing-power? 

An  organization,  which  will  make  prejudicial  opinions  subservient 
to  Sense  and  Reason  in  the  public  mind,  is  much  needed  in  modern 
civilization.     Sense  and  Reason  natiirallv  connect  themselves  with  or- 


66 

All  unolciit  Anioricaii  ijiotogi-uiii,  UI- 
iLstrating  the  fliaracter  of  categorical 
(■<iiisclou.siiess  by  a  bird  of  prey,  lotlg:ed 
ill  a  civilized  housing-. 


Quantlnchau:  the  home  of  the  (intellectual)  Eagle  or  discursive  thinking  power, 
which  sees  the  Process  of  e.xisteace  and  all  facts  from  out  of  ine  categorical  pigeon- 
hole, representative  of  tixed  conceptive  states  of  consciousness  regarding  Right  and 
Wrong,  Good  and  Evil.  The  categories  are  ideas  and  opinions  manufactured  out  ot 
Living  Consciousness  in  the  syllogist'y;  and  artificial  ways  of  thinking;  they  Mce  ju- 
tellectual  by-ways  in  which  single-active  thought  proceeds  to  formulate  fixed  ideas 
and  opinions.  They  are  still  the  only  ways  in  which  our  modern  institutions  of  iMru- 
ing  instruct  the  youthful  mind. 

No  other  logic  than  the  syllogitim  is  kaown  to  modern  learning;  the  Way  in  which 
the  causes  of  evolution  proceed  being  now  unknown,  it  is  impossible  to  align  'ha  pro- 
cedures of  thought  to  the  Way  of  Life  and  Living  Principles.  No  institution  of  .I'od- 
eru  learning  trains  the  youthful  uiiud  to  leasou  from  cause  to  consequence,  yet  the 
ability  to  reason  from  cause  to  consequence  is  Indispensable  to  the  welfare  of  civiliza- 
tion. It,  and  it  alone,  enables  the  mind  to  use  means  to  ends  in  reasonable  ways,  so 
as  to  harmonize  the  development  of  system  with  the  requirements  of  the  organic- 
growth  of  society. 

Quantinchau  pictographically  represents  that  training  of  mind  which  causes 
thought  to  meander  syllogistically  and  discursively  about  the  fragmentary  and  one- 
sided conceptions  of  Fact  in  pursuit  of  special  interests,  and  which  results  in  the 
formation  of  fixed  opinions  and  Term-knowledge,  conducive  to  that  growing  party- 
strife  which  ends  in  internecine  death-struggle. 

Modern  learning,  in  its  way  of  educating  the  mind,  leads  thought  discursively, 
through  the  byways  which  antiquity  condemned,  into  categorical  states  of  conscious- 
ness and  Term-knowledge — into  one-sided  and  fixed  opinions  of  Good  and  Evil,  away 
from  the  Living  Consciousness  of  Natural  Causation. 

Ideograms,  similar  to  that  of  QuantiBchan,  are  frequently  found  in  the  ancient 
art  of  Asia. 

102 


ganizing  procedures  in  nature  and  with  the  principles  of  life  which  de- 
termine fitness  of  survival.  If  the  civilized  mind,  in  establishing  systems 
moral,  legal,  commercial  or  financial,  deviates  from  the  Living  Prin- 
ciples, then  it  destroys  the  individual  and  national  fitness  of  survival. 
The  institutions  of  civilization  cannot  retain  their  peaceful  character 
when  they  are  founded  on  violations  of  Sense  and  Reason  or  on  un- 
natural, learnedly  acquired  ignorance  of  Fact.  The  modern  methods 
of  education  are  deficient  in  rationally  developing  the  faculties  of  Sense 
and  Keason,  and  nothing  rational  is  done  toward  building  up  public 
character,  or  even  the  character  of  public  leadership.  Therefore,  an 
(organization  of  rightminded  men  is  much  needed.  Men  who  can  and  will 
lay  aside  their  prejudices,  who  can  and  will  enter  sensibly  and  reason- 
ably, in  peaceful  ways,  as  peacemakers,  between  the  great  party  organ- 
izations, not  only  of  wealth  and  labor,  but  also  of  over-enthusiastic 
dreamers  and  discontented  or  over-ambitious  reformers,  such  men  should 
club  together  to  bring  alK)ut  imjjroved  social  conditions  by  placing  better 
Lights  than  the  present  confusion  of  ideas  furnishes,  before  the 
public  mind,  and  they  should  labor  in  the  old-time-approved,  but  now 


•7 

A  doHble  bust  of  Isis,  representing 
the  union  of  natural  aninial  intelii- 
gence  witli  liuinan  intellect  In  nian'tj 
mind. 


The  cow  iu  Egyptian  art  persouifles  the  living  ami  I'eeliiig  consciousness  which 
produces,  nourishes  and  sustains  the  thinlfing  consciousness  and  its  intellectual  de- 
velopment. The  cow's  head,  facing  the  back  of  the  bust  of  Isis  and  forming  a  unit 
with  the  Isis  face,  represents  the  animal  intelligence  in  human  nature  in  its  connection 
with  the  thinking  intellect. 

The  cow-glyph  connects  itself  with  the  bull-glyph.  It  is  its  counterpart  and  re- 
presents in  part  the  original  civilizing  purpose,  arising  in  the  gregarious  nature  of 
primitive  man.  This  purpose,  iu  the  above  bust,  appears  in  the  semi-dormant  condi- 
tion of  the  cow's  head,  while  the  Isis  face  appears  expressive  of  Intellectual  labor- 
pains  in  giving  birth  to  ideas  of  Living  Truth  to  sustain  and  regenerate  the  Egyptian 
cult.  The  little  horn  on  the  cow-head  represents  the  natural  growth  of  the  civilizing 
instinct,  by  the  original  and  natural  growth  of  language  evolved.  The  flower-growth 
over  the  human  face  of  Isis,  represents  the  metamorphosis  of  the  glyphic  Type  of 
language  into  the  living-flower  Type,  and  the  corresponding  Type  of  intellect. 

103 


f<)i-f;otten  ways,  for  the  clovatioii  of  public  character,  lu  order  to  suc- 
ct'ssfully  set  on  foot  sucli  an  or<;anization,  it  is  uot  well  to  be  too  explicit 
in  setting  forth  the  very  KEASON  of  the  movement.  To  be  too  explicit 
in  giving  detailed  elucidation  to  that  which  is  essential  in  the  movement 
\\ould  be  as  much  of  an  error  as  not  to  be  explicit  enough  in  matters  of 
\letail  which  surround  the  reason.  The  details  of  the  need  for  such  an 
organization  should  be  furnished,  but  the  elucidation  of  its  centi-alizing 
motive  cannot  be  furnished  A\-ithout  disparagement  to  .self-sufficient  so- 
cial factors.  The  motives  of  the  programmers,  who  are  uoav  entering 
civilization  as  controlling  powers,  must  not  be  too  closely  analysed 
The  study  of  detail  should  be  sufficient  to  awaken  the  thoughtful  mind 
(o  its  self-consciousness  of  the   Reason  which   causes  modern   civiliza- 


68 

Tsls  i>ersoiilfies  the  iiioUier-con- 
wlousness  of  the  Uviiig  and  organizing' 
intellect,  in  Itis  up  and  down  proced- 
ures of  evolution  and  involution;  she  is 
a  ooiuiterpart  of  Osiris,  who  personi- 
lies  the  other  half  of  the  org-anizing 
intelleet.  The  Osiris  faniU.v  uijthieall.v 
personifies  the  organizing  tendencies 
and  capacities  of  the  human  mind, 
which  convert  the  fatal  relationship 
of  primitive  man  into  the  social  rela- 
tionship of  truly  civilized  mankind. 


The  mother-aud-cliild-idea,  so  often  u.sed  in  mythology  aud  theology,  was  in- 
tended to  serve  the  purpose  of  drawing  the  attention  of  the  Free-agency  mind  to  the 
fact  that  the  feeling  eouseiousness  is  the  mother  of  tne  t  h  1  u  k  i  n  g  conscious- 
ness aud  that  intellectual  development  must  never  detach  itself  from  the  conscious- 
ness of  feelings,  that  it  must  never  becomeself-sufficient  and  unmindful  of  feelings, 
for  feelings  uialie  Isnown  the  very  requirements  of  life  in  an  immediate  way,  and 
self-sufficient  thought  and  the  over-developed  intellect  are  hut  too  apt  to  do  violence 
to   human   feelings   and   become   tyrants   In  civilization. 

Human  nature  has  its  foundation  in  animal  nature;  this  foundation  the  intellect 
must  respect;  it  is  the  natural  backing  of  he  intellect  which  cannot  be  dispensed  with. 
When  the  intellect  vests  its  judgments  in  Terms  of  iixed  and  often  contradictory 
meanings  only,  then  It  cannot  do  justice  to  its  natural  backing.  The  self  sufficient  in- 
tellect always  Imposes  hardships  upon  feelings;  it  ignores  the  fundamental  require- 
ments of  life  aud  becomes  a  destroyer  of  civilization,   now   as   ever. 


104 


tions  to  proceed  as  they  do.  If  the  mind  cannot  bring  itself  to  realize 
and  comprehend  this  REASON,  then  it  is  not  fit  to  become  a  factor  in 
an  organization  which  labors  to  furnish  true  Lights  of  cause  and  con- 
sequence. It  is  written  that  men  do  not  cast  pearls  before  swine.  The 
self-conscious  Free-agency  mind  must  bring  itself  to  know  Living  Reason 
out  of  the  resources  of  its  own  activity. 


The  mother-idea,  lu  ancient  art  and  religious  faith,  appears  here  in  one  of  its 
phases,  personified  us  Isis.  It  stands  connected  with  the  idea  of  the  Egyptian  Muth, 
the  original  mother-consciousness  of  the  ininkiug-powers.  Mythology  deals  with  the 
evolution  of  the  thinking-powers  out  of  i^iviug  Consciousness  and  with  reasons  why 
and  methods  how  the  human  intellect  is  evolved  out  of  the  fundamental  or  primitive 
knowing-powers.  Mythology  is  not  a  mere  history  of  evolution;  it  is  a  pictographic 
representation  of  the  imperceptible  causes  of  evolution.  Ancient  art,  by  brush  and 
pen,  makes  tlie  elucidation  of  these  imperceptible  causes  the  one  object  of  all  its  en- 
deavors. Human  nature,  having  intellectual  powers,  differs  from  animal  nature 
which  has  none.  The  intellect  is  evolved  by  certain  ways  and  means  of  thought  and 
language,  out  of  man's  animal  nature. 

Isis,  the  "'feelingfui''  mother  in  intellectual  evolution,  appears  here  seated  on  uer 
throne,  holding  the  Horos-child  on  her  lap,  in  the  customary  way  in  which  ancient  art 
everywhere  represented  this  subject,  ller  head-dress  consists  of  a  mythical  bird,  rep- 
resentative of  intellectuality.  TJie  bird  cranes  its  neck,  Uraeu8-li.ie,  to  indicate  the 
upright,  living  and  organizing  intellect. 

The  sphere  between  horns,  usually  called  moon  by  archaeologists,  represents  the 
sum  aud  substance  of  Kact,  that  is,  the  knowability  of  the  world-process.  The 
horns  by  the  side  of  the  sphere  reitresent  the  lateral,  ideal  development  which  single- 
active  analytic  thought  produces   in   the   mind. 

Horns  on  the  heads  of  gods  or  goddesses  are  of  various  kinds,  depicting  various 
phases  of  intellectual  development.  They  represent  natural  branch-development  of  the 
intellect  at  times,  as  well  as  unnatural  over-development  of  analytic  thought  and  lan- 
guage. Horns  decorate  the  heads  of  gods  as  well  as  of  devilish  personifications. 
They  usually  represent  the  extravagances  of  judgment,  which  one-sided  and  self-suffici- 
ent thought,  by  ignoring  the  consciousness  of  feelings,  produces  in  the  human  mind. 
All  positive  iueas  of  right  or  wrong,  of  good  or  evil,  vested  in  Terms,  partake  of  the 
character  which  tne  horns  of  dilemma  typify.  The  horns  on  the  head  of  Isis,  so  often 
seen,  do  not  represent  that  extravagant  over-development  of  the  intellect;  they  repre- 
sent a  moderate  development  of  one-sided  opinions,  such  as  can  still  be  brought  unaer 
the  control  of  the  self-consciously  living  Free-agency  will. 

The  horns  of  opinion,  as  well  as  the  horns  of  dilemma,  are  fragments  of  the  Lem- 
niscatic  Coil,  by  which  ancient  art  represented  the  natural  workings  oi  the  double- 
active  self-consciousness  in  the  intellect.  In  the  Lemuiscatic  Coil,  this  double-active 
self-consciousness  is  depicted  as  representative  of  sinuiltaueous  selection  and  reject- 
tiou,  binding  in  and  loosening  out  something  from  all  opinions  for  the  purpose  of 
sustaining  the  living  TRUTH.  TRUTH  is  not  to  be  found  in  any  opinion;  there  is 
only  a  percentage  of  it  in  all  opinions,  and  because  of  this  percentage  the  work  of 
selection  and  rejection  must  be  consciously  and  conscientiously  effected  by  the  Free- 
agency  mind.  The  Isis-glyph  personifies  that  power  in  the  Free-agency  mind  which 
can  make  such  selections  and  rejections  (see  the  Leminiscatic  Coil  in  the  head-gear 
of  an  ancient  American  piece  of  sculpture,  shown  in  the  Illustrations  to  the  "God  Sham, 
in  a  later  chapter.) 

All    tbe   religious    thoughts    of    antiquity    centered   themselves   about   the   imper- 
ceptible causes  of  evolu  tion.   arising   in   self-consciousness,  especially  in  as 
far  as  these  causes  evolve  the  human   intellect  by  virtue  of  thought  and  language.    The 
WORD,  embodying  the  living  self-consciousness,    was    the    original    God    of    antiquity, 
who  evolved  the  human  intellect  out  of  primitive  man's  animal  Intelligence. 

lOS 


This  is  a  ''hog-type"  of  civilizatiou,  being  an  over-industrial  type 
It  is  as  aggressive  in  its  way  as  the  ancient  Roman  civilization  was  in 
another  way,  and  it  is  drifting  into  the  establishment  of  similar  privi- 
leges, prejudices  and  class-distinctions.  It  is  founded  on  similar  pro- 
cedures of  acquired  rights  and  duties,  and  on  religious  convictions  and 
ideals,  which  differ  more  in  name  and  number  than  in  merit  or  in  the 
practical  workings  of  principle.  Our  pious  and  impious  thinkers  may 
Hatter  themselves  that  the  modern  Jehovah-ideas  serve  our  industrial 
civilization  to  better  purpose  than  did  the  Jupiter-ideas  serve  the  martial 
type  of  civilization  in  Ancient  Kome,  yet  the  fact  remains  that  the  two 
cults  are  as  much  alike  as  are  fir  -and  pine-trees.  The  fruits  grown  on 
these  trees  furnish  little  food  for  Sense  or  Reason,  and  their  culti 
vation  does  not  produce  such  conditions  as  make  possible  a  reign  of 
peace,  internal  and  external.  Internal  dissension  and  external  warfare 
must  result  from  persistence  in  the  present  movements  of  civilization. 
The  dispersion  of  great  nations  is  the  result  of  unreasonable  procedures, 
such  as  cause  men  to  demand  more  of  civilization  than  they  give  to  it 
and  to  levy  tribute,  in  one  way  or  another,  upon  the  men  who  labor  in 
its  ways. 


A  Chinese  ideogram.  Ulnstratiiig: 
tliat  Truth  which  can  unify  the  two 
realms  of  human  activity,  known  to 
the  Egyptians  as  "the  two  countries," 
viz.,  the  realm  where  tlie  human  wm 
rules  and  where  Free-agency  diame- 
ter is  evolved,  and  the  realm  where 
adaptation  to  environment  and  busi- 
ness ability  are  developed, — the  world 
within   and   the  world   without. 

The  cut  represents  an  ancient  Chinese  ideogram,  iu  the  form  of  a  so-called  "cash. ' 
It,  as  well  as  thost»  immediately  following,  s  taken  from  a  work  on  the  coinage  of  anci- 
ent China,  entitled  "Ch'in  Ting  Ch'ien  Lu."  It  represents  the  simplest  and  most  com- 
mon of  all  Chinese  ideograms  and  also  the  most  important.  Its  important  meaning 
caused  It  to  be  made  the  general  form  of  official  coinage.  The  square  within  a  circle 
Is  to  Chinese  civilization  what  the  cross  within  a  circle  was  to  other  civilizations,  or 
what  the  Pyramids  were  to  ancient  Egypt,  viz.,  a  cardinal  symbol  representative  of 
the  fundamental  requirements  to  truth-telling.  Ancient  China,  like  most  great  nations 
of  early  antiquity,  made  its  coins  representative  of  TRUTH,  for  as  coins  serve  as  units 
of  value  in  material  things  and  in  material  exchanges,  so  serves  TRUTH  in  the  rep- 
resentation and  exchange  of  ideas  to  evolve  the  character  of  eternal  fairness  which 
makes  civilization  a  success.  Money  is  the  means  of  the  systematlzer,  who  labors  for 
material  prosperity;  TRUTH  is  the  means  of  the  social  organizer,  who  labors  for 
family  and  social  welfare.  The  hollow  square  In  the  ideogram  represents  the  sys- 
tematic workings  of  thought,  such  as  mathematics  in  its  widest  senses,  the  exact  sci- 
ences,   financial    and    legislative   systems.     The   circle  of   the   Ideogram   represents  the 


106 


Modei'n  civilization  makes  tlie  greed  for  the  dollar  as  much  a  cause 
of  conflict  and  war  as  was  the  j^-eed  of  power  in  lloman  days.  The 
greed  of  wealth  grows  into  the  greed  for  power.  When  men  enjoy  wealth- 
producing  privileges  for  too  long  a  time  they  begin  to  contrive  means 
to  perpetuate  their  acquired  rights  by  arbitrary  force,  to  the  detriment 
and  undoing  of  their  fellow-constituents.  When  men  are  permitted  to 
levy  undue  tribute  upon  their  fellow-men,  then  they  begin  to  enslave 
them  and  to  deprive  them  of  their  civic  rights  and  Free-agency  heritage. 
Undue  wealth  stimulates  the  growing  lust  for  undue  exercise  of  force, 
This  is  a  general  rule,  which  has  particular  exceptions.  All  industrial 
Trusts,  although  great  wealth-producing  movements,  are  still  particular 
exceptions  to  this  general  rule.  The  present  anti-Trust  agitation  in 
our  civilization  is  not  founded  in  Sense  or  Reason,  as  we  wiU  see  when 
we  come  to  examine  the  subject  in  detail.  Men  of  business  organize  as  do 
the  men  of  labor;  they  organize  states  within  the  state  for  their  special 
benefit,  in  order  to  protect  themselves  against  undue  competition  and 
other  hardships.  It  behooves  the  free-bom  American  citizens,  who  are 
not  altogether  satisfied  with  the  benefits  accruing  from  such  organi- 
zation, to  organize  themselves  for  national  and  international  welfai-e. 
When  a  nation  is  not  organized  in  accordance  with  Sense  and  Reason 
and  Living  Principles,  when  it  is  founded  on  lifeless  dogmas  and  liter- 
ally fixed  constitutions,  unfitted  to  sustain  organic  growth,  when  schools 


cyclic  procedures  of  Living  Consciouness,  which  grows  from  germ  Into  organic  develop- 
ment and  back  into  seed-power.  The  systematic  work  of  thought  must  ever  stand 
connected  with  the  organizing  work  of  free-agency  consciousness  and  its  thougutful 
endeavors.  When  these  two  workings  of  consciousness  proceed,  one  apart  from  or 
Independent  of  the  other,  then  they  cannot  result  in  that  truth-telling  which  serves  to 
make  civilization  a  success.  The  truth-telling  which  serves  system  alone  is  an  au- 
straction  and  so  Is  the  truth-telling  which  serves  organization  alone.  Peace  and  har- 
mony in  civilization  cannot  be  secured  without  systems  which  make  for  material  pros- 
perity any  more  than  material  prosperity  alone  can  insure  the  lasting  welfare  of  fam- 
ily and  state.  Hence,  both  the  thoughts  of  system  and  the  thoughts  of  organization 
must  find  their  unification  in  the  one  TRUTH,  by  language  embodied. 

The  Jesuits,  who  have  studied  the  life  and  spirit  of  ancient  Chinese  civilization 
more  thoroughly  than  have  any  other  archaeologists,  have  never  yet  been  able,  it 
seems,  to  realize  the  meaning  of  this  simple  Chinese  ideogram.  They  have  labored 
earnestly  for  peace  and  harmony,  but  so  far  they  have  not  labored  efficiently  for  ma- 
terial prosperity. 

The  impressions  on  ancient  coins  were  designed  for  the  purpose  of  keeping  before 
the  public  mind  the  fundamental  requirements  to  right-thinking,  right-speaking,  right- 
doing.  The  circular  form  with  central  square  denoted  the  necessity  of  unifying  the 
bread-winning  system  with  the  organic  requirements  of  family  and  state — the  "Ever- 
problem,"  which  no  historic  mind  has  been  able  to  solve.  The  inscription  "Wu  Chu" 
is  in  symbolic  characters,  apparently  denoting  only  five  units  of  value,  such  as  Ave 
cents,  but  really  referring  to  the  necessityof  making  reasonable  use  of  intellectual 
tools.  The  three  symbolic  characters  used  for  this  purpose  are  the  Double-cup,  the 
Thunderbolt  and  the  Arrow. 


107 


and  churches  disseminate  errors  of  thoujrht  by  way  of  instiniction,  when 
folly,  cunning  and  unscrupulous  party  pull  are  rampant  in  literature 
legislation  and  administration,  then  there  can  be  no  equitable  distribut- 
ion of  rights  and  duties,  then  the  great  functionaries  of  society  are  con- 
stantly confronted  with  difficulties  which  force  them  to  organize  states 
within  the  state  for  self-protection. 

If  the  State  does  not  fairly  protect  individuals  against  the  irrational 
efforts  of  cranks  and  schemers  of  all  kinds,  then  the  individual  must  find 
ways  and  means  of  protecting  himself,  juid  this  should  be  done  by  an 
organization  for  the  promotion  of  Ligjjt  and  Kight,  rather  than  by  party 
organizations,  formed  in  special  interests. 

It  may  be  asked:  "What  is  the  use  of  confronting  us  with  such 
out-of-date  subjects  and  Avords  as  "Yang  and  Yin'',  "Diapheromena  and 
Sympheromena"  etc.?  Have  we  not  scientific  words  and  phrases  enough 
in  our  language  to  tell  the  truth  about  nature's  activity  and  life's  re- 
quirements?" We  have  enough  for  some  purposes,  but  not  for  the  pur- 
pose of  developing  a  thorough  knowledge  of  original  causes,  nor  for  the 
purpose  of  reasoning  from  cause  to  consequence.  We  might  substitute 
the  electro- magnetic  observations  and  words  describing  them  for  "Yang 
and  Yin",  but  such  substitution  would  not  lead  us  toward  knowledge 


Three  cuts,  representing:  three  ancient  Cliinese  coins,  symbolic  of  certain 
Types  of  intellectuality  which  control   civilization  for  good  or  evil. 

"A"  is  an  obloiig-square  coin,  representing  cutegorical  intellectuality  and  its  exact 
uiatheuiatical  work;  it  represents  that  mentality  wUicU  aims  to  do  all  the  civilizinK 
worli  by  exact  systems.  It  denotes  a  calamitous  period  of  civilization,  by  the  tixed 
opinions  of  learnedly  enlightened  intellects  controlled.  If  our  college  professors  could 
control  the  workings  of  our  civilization  by  tlieir  present  way  of  thinking  and  by  their 
statical  ideas,  tliey  would  leave  no  room  for  the  exercise  of  the  free-agency  will,  for 
natural  growth  and  character-evolution.  Their  work  would  then  fairly  be  represented 
by   the   statical,   non-vital   character  of   the  Chinese    ideogram. 

"B"  is  a  coin  of  square  form,  without  and  within.  The  inner  square  is  sur- 
rounded by  a  number  of  suuili  circles,  to  indicate  the  predominance  of  the  systematic 
work  of  thought,  legislative,  financial  and  otlier  systems,  over  the  organic  require- 
ments of  family  and  state.     It  also  denotes  a  calamitous  period  in  Chinese  civilization, 


108 


of  original  causes.  Where  electricity  and  magnetism  have  their  origin 
is  unknown.  The  phaenoniena  of  electricity  have  their  origin  in  .some 
universa,l  tendencies  and  capacities  of  substance,  which  the  ancient 
Chinese  knew  as  "Yang  and  Yin",  but  the  words  "Y'ang"  and  "Y'in" 
have  a  much  more  extended  meaning  than  the  phrase  "electro-magnetic"; 
they  apply  to  the  entire  world-process — to  the  processes  of  nature,  of 
life  and  of  thought.  The  "Yang"  tendencies  were  known  to  predominate 
in  the  anammatn  of  the  sun  and  the  "Y^in"  tendencies  in  the  periphorn 
of  the  earth,  making  use  of  old-time  (Ireek  words,  the  meaning  of  which 
is  not  now  known  and  not  contained  in  dictionaries.     The  workings  of 


tlio  period  when  industrial  activity  overdid  its  good  work  and  destroyed  the  inteR- 
rity  of  the  individual  and  national  character.  The  influence  of  intellectual  develoj)- 
ment  upon  social  life  is  represented  on  thiscoin  as  placing  material  prosperity,  wealth, 
etc.,  above  character,  or  the  value  and  power  of  money  above  the  self-consciousness 
of  Right  and  Reason — above  the  God-consciousness.  Similar  ideas  appear  personified 
in  the  Greek  Podarkes,  in  the  American  Xodiitxinco  and  in  Greek  and  Roman  ideograms, 
produced  later.  The  horse  on  the  coin  denotes,  as  ever,  motive  characteristics,  un- 
bridled in  this  instance,  that  is.  proceeding  without  discernment,  running  wild,  as  it 
were.  The  ancient  idea  of  "swift-footed"  refers  nsually  to  some  advance  of  Industrial 
develoi)ment  by  out-trading,  out-financing  or  over-reaching  social  constituents  or  neigh- 
boring nations. 

The  unbridled  horse,  in  this  picture.  Is  the  counterpart  of  the  "dragon  of  discern- 
ment." shown  in  coin  77.  The  one  proceeds  with,  the  other  without  reasonable  dis- 
cernment. The  subject  of  discernment  is  elucidated  in  the  Chinese  idea  of  the  scales 
of  self-consciousness,  which  make  for  the  "eternal  fairness."  in  adjusting  the  duties  of 
bread-winning   system    to   the   needs   of  social  organization. 

"O"  represents  the  general  type  of  cirfiilar  coin  with  square  hole  in  centre.  All 
considerations  of  fact,  which  ignore  the  necessary  union  between  system  and  organ- 
ization, are  abstract  and  one-sided.  Such  one-sided  considerations  of  either  system  or 
organization  l)elong  in  the  category  of  "hollow  talk."  and  are  represented  by  the  hol- 
low square  in  the  center  of  the  coin.  From  the  Chinese  point  of  view,  all  categorical 
considerations  of  virtue,  justice.  Iionesty.  etc..  are  "hollow  talk,"  for  they  Ignore  the 
Living  Principles  to  which  both  bread-winning  system  and  peaceful  organization  must 
hold.  Truth,  to  the  Chinese  mind,  is  a  matter  of  adjustment  and  adjudication  in  the 
scales  of  characterful  self-consciousness,  and  never  an  idea,  categorically  or  otherwise 
fixed.  The  figure  in  the  picture  rei)resents  some  personification  of  the  self-conscious 
free-agency  power  (Ti).  The  turtle  represents  that  Living  Consciousness  which  is  the 
foundation  of  the  intellect,  making  that  which  is  universal  and  individual  in  life  the 
foundation  of  knowing  and  doing.  The  stork  represents  that  ideality  which  connects 
the  workings  of  the  thinking  consciousness  with  the  workings  of  the  Living  Conscious- 
ness, so  as  to  produce  ideas  having  fitness  of  survival.  Thus,  the  turtle  and  stork  are 
really  representative  of  the  mentality  which  we  might  call,  after  the  manner  of  an- 
tiquity, evangelic  and  apostolic,  that  is,  the  mentality  holding  fast  to  creative  prin- 
ciples and  the  mentality  adapting  Itself  to  the  environment  but  adhering  to  and  aid- 
ing the  inner,  original  consciousness.  The  flowery  growths  issuing  from  the  mouth  of 
the  turtle  and  the  bill  of  the  stork  represent  the  intellectual  development  which  the 
"living-flower-language",  used  after  the  manner  of  the  Tao.  produces  in  the  within  and 
the  without  of  the  human  mind. 

This  coin  denotes  a  period  of  domestic  pe.Mcc  and  prosperity.  The  work  of  sys- 
tem is  shown  in  a  minor  circle  in  the  upper  part  of  the  coin,  as  being  suliservient  and 
means-providing  only  to  the  rule  of  Right  and  IJcason.  such  as  the  fnlly-evolved  Free- 
agency  power  of  Tl  establishes. 

109 


the  solar  atiammata  and  of  the  terrestrial  periphora  must  be  understood 
before  we  can  come  to  know  any  cajuses  of  nature's  activity,  as  it  is  in 
itself.  To  make  these  workings  known  requires  an  elucidation  of  the 
elementary  activity  of  substance,  which  all  nature  has  in  common  and 


73 

A  Chinese  coin,  representing  the 
apostolic  branch— development  In  its 
connection  with  the  evangelic  unfold- 
ing of  consciousness. 


The  special  faculties  of  perception,  eye, ear,  nose,  etc.,  are  a  special  branch-develop- 
ment of  living  consciousness  which  may  be  called  apostolic.  The  extension  of  the  spe- 
cial powers  of  perception,  by  means  of  thought  and  language  represented  and  extend- 
ed into  ideal  knowledge  of  phaenomena,  constitutes  the  truly  apostolic  workings  of 
consciousness  as  long  as  these  workings  do  not  disconnect  themselves  from  the  funda- 
mental consciousness  of  creative  principles.— from  the  consciousness  of  original  caus- 
ation. 


74 

A  Chinese  Coin.  Illustrating  the 
evangelic  unfolding  of  sclf-consclou-s- 
nes.s.  In  accordance  with  creative  prin- 
ciples, and  hence  also  In  accordance 
wltli  the  Tiio  which  follows  these 
principles. 


Evangelic  is  that  consciousness  which  emanates  directly  from  organic  self-consci- 
ousness and  which,  by  thought  and  language,  elucidates  the  creative  principles  of 
procedure,  the  principles  of  life  and  death,  the  "crucial  point,"  the  "anodos"  and  "kath- 
odos,"  etc.  The  evangelic  workings  of  consciousness  produce  the  knowledge  of  the 
fact  that  all  life  originates  iu  fundamenta  adjustment  of  elementary  counter-forces 
and  that  it  proceeds  from  germ-life  into  organic  life  and  back  into  germ-life;  the  germ 


110 


which  enters  into  every  act  of  life,  mind  and  thought.  The  elementary 
workings  of  the  sun  and  earth  are  laterals  to  the  workings  of  life.  The 
process  of  inanimate  nature  is  the  foundation  of  the  process  of  life. 
Life  cannot  be  known,  as  it  is  in  itself,  unless  its  fundamental  workings 
be  known.  It  is  not  only  impossible  to  know  life  as  it  should  be  known, 
but  it  is  also  impossible  te  know  any  causes  of  non-vital  phaenomena, 
if  nature's  elementary  activity  be  not  understood.  Modern  science  talks 
much  of  causes,  but  whenever  it  speaks  of  causes  it  only  refers  to  con- 
ditional aspects  of  causation,  but  not  to  fundamental  motivity  nor  to 
the  determining  character  of  causation. 

To  illustrate:  Modem  thinkers  attempt  to  explain  the  causes  of 
tidal  movements  in  two  or  three  different  ways.  The  explanations  which 
have  been  given  are  irrational  hypotheses  and  theories,  which  belie  the 
facts.  The  so-called  law  of  gravitation,  when  applied  to  tides,  is  mis- 
applied ;  the  waters  of  the  earth  do  not  gravitate  toward  the  moon. 
Gravitation  is  not  a  cause  in  itself,  it  is  only  a  phaenomonal  condition. 
Causes,  as  science  conceives  them,  do  not  exist  in  the  process  of  nature. 
The  observable  phaenomena  of  gravitation  are  manifestations  of  univer- 
sal tendencies.    The  "Yin"  t.endencies  or  periphora  of  the  earth  manifest 


rrmst  die  that  the  organism  may  live:  the  organism  must  re-produce  the  srerm.  The 
"WORD  must  die  that  the  world  may  live.  The  self-consciously  spoken  cardinals  and 
radicals  of  the  fundamental  knowinsr-power  are  the  arerm  to  that  intellectual  develop- 
ment Tvhich  proceeds  organically,  hy  special  and  analytic  development,  to  produce 
knowledsre  by  analytic  langnajre  represented.  The  analytic  use  of  laniruafre  makes 
possible  the  orsanic  development  of  civilization.  Organic  societies  prroTV.  like  all 
things  in  life,  at  the  expense  of  fundamental  self-conscious  knowing-  and  doing-pow- 
ers, into  branch-development  and  toward  decay  and  death.  The  regeneration  of  social 
and  national  life  requires  the  restoration  of  the  fundamental  knowing-and  doing-pow- 
ers  to   their  original   virtues.  ^"^       "^ 

These  are  among  the  leading  ideas  embodied  in  the  Ohinese  Tao  and  from  it  car- 
ried into  the  religious  development  of  theages.  The  god-ideas,  which  gave  form  to 
religious  faith  and  national  fate,  originally  were  emanations  from  the  self-conscious 
Oenius  of  Creation,  active  in  the  human  mind:  they  originated  in  the  Tao:  they  meta- 
morphosed into  fixtures  of  analytic  language  and  eventually  came  to  he  engrafted 
by  language  upon  living  consciousness.  They  became  intellectual  reflections  which. 
In  a  measure,  represented  and  misrepresented  the  Living  Power:  they  grew  from  this 
Power   and   they   came   to   parasitically   infest  it.  because  of  perversion  of  the  intellect. 

The  self-sufficient  thinker  of  modern  times  may  ask:  "What  is  the  use  of  going 
back  into  bygone  iaeas  of  remote  antiquity?  Are  we  not  further  advanced  and  doing 
better  by  our  way  of  thinking  than  antiquity  ever  did?" 

Historic  nations  have  occasionally  done  well  for  a  short  while:  Intellectual  ad- 
vancement has  served  some  nations  to  go<xI  purpose,  but  at  the  expense  of  others, 
rivillzation.  during  all  historic  ages  and  at  present,  moves  along  "the  calamitous 
way"  to  untimely  destruction.  Peace  and  Reason  reign  rarely:  arbitrary  force,  tyranni- 
cally exercised,  dominates  usually.  No  rule  of  reason  can  he  established  if  the  public 
mind  be  not  brought  to  reason  sure-footedly  from  cause  to  consequence.  While  learn- 
ing makes  opinions  standards  of  truth,  virtue  and  .justice  and  the  foundation  of  the 
law.  civilization  must  proceed  over  the  "calamitous  way."  Only  the  elucidation  of 
original   causes  can   enable   thought   to   reason  from  cause  to  consequence.    Knowledge 


111 


themselves  in  the  phaenomena  of  gravitation.  The  tides  are  produced, 
not  by  the  "Yin"  tendencies  or  perphora  alone,  but  also  by  the  solar 
onammnfa,  as  becomes  evident  by  the  spring-tides  and  neap  tides,  when 
the  solar  anammata  changes  the  powers  of  the  prripJwra.  In  fact,  all 
planetary  motion  is  the  result  of  interaction  between  the  solar  anam- 
mata and  planetary  peripTiora:  the  propelling  forces  are  all  electro- 
magnetic, in  an  imperceptible  but  knowable  way. 

Antiquity  understood  the  interaction  of  periphnra  and  anammata, 
and  upon  this  understanding  it  very  properly  based  its  knowledge  of 
Natural  Causation.  If  learning  cannot  make  clear  to  itself  the  very 
origin  of  the  planetary  systems,  then  it  cannot  elucidate  any  causes  of 
the  observable  phaenomena  anywhere  on  earth  or  in  the  sky. 

It  is  quite  important  to  know  Natural  Causation,  not  only  in  the  pro- 
cedui'cs  of  life  but  also  in  those  of  death.  ^^Tien  the  original  causes  of 
ihe  electro-magnetic  phaenomena  become  known,  the  world  may  be  able 
to  obtain  light  nnd  power  from  unexpected  sources. 

If  the  causes  of  human  elevation  above  the  animal  kingdom  were 
thoroughly  understood,  then  irrational,  term-vested  opinions  could  not 
rule  civilized  life  with  an  iron  hand.  The  origin  of  language  is  thr^  or- 
igin of  humarity  and  of  civilization. 

of   original   causation    modern    thouglit   cannot  impart  or  awaken.  Historic  thougtit  lias 
never  been  able  to  malse  it  piil)Iic  property. 

Tlie  need  of  original  lights  has  caused  all  historic  nations  and  races  to  look  re- 
ligionsly  backward  to  the  original  canses  which  evolved  the  civilizing  instinct  and 
which  made  civilization  possible.  These  original  causes  appear  personified  in  the  ideo- 
grams and  God-idea.s  of  antiquity.  The  resurrection  of  their  original  meaning  will 
enable  the  mind  to  regain  its  lost  ability  of  proceeding  sure-footedly  in  the  way  of  rea- 
son, of  life,  of  evolution,  from  cause  to  consequence:  It  will  enable  the  mind  to  foresee 
calamities:  to  avoid  doing  i.iat  which  destroys  the  free-agency  powers  of  right-thinK- 
ing  and  right-aoing,  and  to  determine  upon  doing  that  which  sustains  and  promotes 
organic  harmony  and  social  growth.  The  religious  tendencies  of  mind  which  charac- 
terize historic  nations  and  races  all  aim  at  the  revival  of  the  consciousness  of  orig- 
inal causation.  That  consciousness  must  be  respectfully  considered:  it  gives  the  mind 
its  power  to  think  from  cause  to  consequence  in  natural  ways,  that  is.  the  power 
without  which  free-agency  conduct  cannot  be  made  a  success,  and  without  which  civ- 
ilization cannot  long  exist.  The  Chinese  and  the  .Japanese  express  this  reverence  for 
the  original  causes  of  their  intellectual  evolution  by  what  we  are  taught  to  know  as 
"ancestor-worship."  The  .Tews  express  their  same  respect  for  the  same  causes  by 
their  ideas  of  Aliraham.  Isaac  and  .Tacob  and  the  laws  of  Moses  and  the  prophets. 
Historic  Hebrew  writers  say  Christ  was  crucified  because  he  attempted  to  modify  the 
faith  in  their  patriarchs,  and  for  attempting  to  introduce  legislative  novelties  into  the 
Hebrew  decalogue.  The  nations  of  antiquity  lived  in  the  fear  of  being  legislated  to 
death.  In  our  civilization,  the  law-making  fad  is  corrupting  the  sense,  reason  and 
free-agency  Integrity  of  the  public  mind.  Our  opinionated  thinkers  aim  to  legislate 
evil  out  of  existence  and  the'y  do  the  very  thing  which  promotes  the  growth  of  evil: 
they  do  this  because  they  cannot  reason  from  cause  to  consequence,  and  they  cannot 
reason  from  cause  to  consequence  because  they  have  no  understanding  of  original 
causation.     These  facts  will  be  made  clear  in  later  chapters. 

China  and  the  great  cults  of  antiquity  have  mythologically  depicted  these  origin- 
al causes,  active  in  their  past  experiences.of  healthful  growth  and  calamitous  decay, 
and   the  study  of  their  mythology  will   Inipiirt  valuable  knowledge  to  us. 

112 


The  power  of  tlic  niiud  to  Piubody  its  liivinji-  Consciousness  fulh' 
and  fairly  in  sound-and-sign-languafje  and  tliereby  communicate  its  mod- 
ifications of  consciousness  from  one  individual  to  another,  made  it  pos. 
sJble  to  bring:  about  harmonious  agreement  and  interaction  between  man 
and  man,  and  thus  lay  the  foundation  to  organic  structures  and  social 
evolution  beyond  the  narrow  limits  of  familv  life. 


T5 

A  Jii|>:iiics(>  idea  of  the  Clilni'so  Iviia, 
wliK'h  formulates  tlio  workiii;;!^  of 
original  raiisatioii  and  of  tlie  develop- 
iiieiit  of  liiiinaii   solf-eoiiseiousiiess. 


Tlio  Kua  is  a  I'onuula  for  the  j^'uitlaiioc  i<\'  tliotiirlit  in  reasoiiiiiR  from  eause  to  con- 
sequence: it  represents  tlie  evangelic  unfolding  of  Livinir  Consciousness  as  evolved  by 
virtue  of  the  "living-flower  language"  of  ancient  China.  It  formulates  the  natural 
workings  of  thought  in  accordance  with  creative  principles,  arising  in  the  in-oniptings 
of  the  Original  or  so-called  First  Causes,  In  the"three  processes,"  the  processes  of  life, 
thouglit   and   civilization. 

The  trigrams  in  the  Pa-Kua,  or  eight  f,.vnil)ols.  represent  the  compound  of  living 
and  or  ganic  self-consciousness,  dissolved  into  three  constituent  factors.  These  fac- 
tors we  may  approximately  describe  in  our  analytic  language  as  systematizing  sense, 
as  organizing  reason  and  as  determining  self-consciousness. 

The  eight  trigrams   have  been   rendered  in  our  language  as: 

Ch'len  (Legge's  Khien). 

K'an   (Legge's  Khan). 

Ken 

Chen 

Son 

Kun    (Legge's  Khu-an) 
Tul 

Any  hint  at  the  meanings  of  these  trigrams  liy  means  of  analytic  thought  and 
terras  is  almost  idle;  hints  cannot  convey  any  full  and  fair  ideas  of  the  suliject.  They 
might,  however,  aid  the  mind  in  making  distinctions  between  the  strange-sounding 
Chinese  designations,  and  thus  enable  thought  to  take  a  primary  hold  of  this  most 
important  subject  to  mental  development.  For  the  purpose  of  taking  this  hold,  Init  for 
this  purpose  only,  we  may  define  Ch'ien  as  representing  the  fully  evolved  Free-agency 
self-consciousness  and  determining  power  in  control  of  the  three  processes,  those  of 
life,  thought  and  civilization;  the  original  consciousness  of  the  law  of  life  having  been 
fully  transplanted  into  the  powers  of  the  lawful  intellect  by  means  of  organic  lan- 
guage. Chien,  then,  refers  to  the  period  when  the  fully  evolved  intellectual  powers  con- 
trolled  life  and  civilization. 


113 


The  Genius  of  life,  who  enabled  primitive  man  to  embody  Living 
C'onsciousness  in  Avords  and  si<jns,  is,  however,  a  very  different  Genins 
from  the  Genins  of  thonpiht,  who  embodies  nothinj;  but 
Thinkinfj     Consciousness     in     woi-ds.  »•     »     »     •     f^i^     thinking 

consciousness     may     and     may     not     be     true     to     the     living     con- 
sciousness.    It  never  is  .so  true,  if  the  Thinking  Ego  cannot  get  out  of 

K'hiin  may  be  said  to  represent  ThoiiRht,  active  in  the  care  of  feelinjrs.  Ken, 
that  period  of  mental  development  by  which  Spoken  Thought  elevated  human  feelings, 
evolving  the  civilizing  instinct.  Chen,  the  dawn  of  independent  ideality.  Sun.  the  pre- 
ponderating influence  of  discursive  thought  upon  life,  mind  and  civilization.  Li.  the 
glow  of  self-consciousness  expending  its  virtues  in  the  double  way  to  develop  intel- 
lectual tools,  for  both  the  inner  and  outer  requirements  of  life,  in  order  to  throw 
light  into  the  "two  worlds,"  the  one  within  and  the  one  without.  Kun  ma.v  be  said 
to  denote  that  stage  of  Ideality  when  Thought  can  analyticall.y  represent  all  features 
and  phases  of  existence  by  detailed  ideas,  but  no  longer  self-consciously. 

The  Ch'ien  trigram  may  be  said  to  formulate  the  Heavenly  Way  of  thinking,  the 
Genius  of  the  Free-agency  intellect.  Ti.  proceeding  in  the  thinking  process  as  does  the 
Genius  of  Creation  in  the  process  of  life.  Ti  organizes  family  and  national  life  in  ac- 
cordance with  Living  Principles. 

The  Kun  trigram  may  be  said  to  formulate  the  earthly  way  of  thinking,  which 
dissolves  the  world-process  or  fact  of  human  existence  by  mental  analysis  into  spe- 
cial aspects  or  conceptions— anal.vtic  fragments  of  thought  and  language.  In  the  ex- 
tremes of  this  wa.v  of  thinking  originate  the  errors  of  .indgment  and  determination 
which  bring  evil  into  social  life  and  impose  suffering  upon  mankind. 

The  mixture  of  the  heavenly  and  the  earthly  ways  of  thinking  in  its  changeful 
influence  upon  mentality,  produces  the  various  types  of  intellectuality  out  of  the  orig- 
inal constituents  of  Living  Consciousness.— out  of  the  alloy  of  Sense.  Reason  and  Self- 
conscious  Determining  Power.  The  natural  modifications  of  tliis  alloy  appear  in  the 
Pa-kua  diagrams  as  running  through  a  cycle  of  development.  Sense.  Reason  and  Self- 
consciousness  exist  always  in  some  changeful  kind  of  alloy  as  three  factors  In  uie 
world-process,  made  active  and  passive,  predominant  and  subservient,  by  the  Genius  of 
Thought  and  its  determining  power.  Ti.  The  "WAY  of  thinking.  Tao.  is  only  a  phrase 
denoting  the  activity  in  the  existing  powers  and  faculties  of  mind,  while  adhering  to 
creative  principles  of  procedure. 

From  the  (Jhinese  point  of  view,  ail  facts  are  regular  or  irregular  modifications  in 
the  world-process,  and  consist  in  the  within  and  the  without  by  the  side  of  a  middle- 
power.  Fact,  to  the  Chinese  mind,  is  a  thing  of  constant  change  in  natural  causation, 
and  never  a  fixture.  Causation  refers  to  both  inner  motivity  and  outer  interaction  and 
to  both   as   being  more  or  less  subject  to  central  determination. 

Any  detailed  statement  of  fact,  from  the  Chinese  point  of  view,  is  only  a  hint  at 
something  that  exists  beyond  and  which  is  never  fully  and  fairly  representative  of 
that  existence.  Talk  of  right  or  wrong,  of  good  or  evil,  which  does  not  weigh  the 
value  of  words  according  to  "eternal  fairness"  in  the  ".scales  of  self-consciousness" 
and  which  does  not  connect  the  work  of  social  organization  fairi.v  with  the  work  of 
bread-winning  system,  is  hollow;  it  is  an  evidence  of  the  Earthly  Way  of  thinking, 
(Kun)  without  any  self-conscious  guiding-thread:  it  is  an  agitation  of  the  intellectual 
atmosphere,  it  is  wind,  it  is  the  S'un-type  of  mentality  becoming  wayward,  self-suffici- 
ent, going  into  theories,  ologies  and  isms  to  unreasonably  experiment  in  the  affairs  of 
man. 


U4 


its  own  workshop  into  tlie  Avorkshop  of  nature.  As  long  as  learning  deal?; 
only  with  phaenomena  and  ronditions  and  as  long  as  it  cannot  get  at  the 
very  causes  of  phaenomena  and  conditions,  so  long  will  it  disseminate  no- 
thing but  relative  makeshifts  of  truth  throughout  the  public  mind  and  so 
long  will  humanity  remain,  to  a  great  extent,  at  least  in  its  thinking 
ranks  only  relatively  truthful,  judiciously  honest  and  discreetly 
virtuous,  but  not  actually  so. 


THE  RAPE  OF  HELEN,  a  story 
by  which  Greek  antiquity  aimed 
to  llhistrate  the  strugs'le  for  the  iiiniin- 
poly  of  the  opiiiioii-making  business, 
and  the  infliienee  of  intelleetiial  bias 
upon  scM-ial  development,  one  phase 
of  whk'li  Is  depleted  in  the  Greater 
Hiad. 

Helen,  like  our  Alma  Mater,  is  a  personification  of  acnuired  intellectuality:  she 
functionates  as  the  foster-mother  of  that  enlightenment  which  consists  of  acquired 
knowledge,  either  mythological  (theological)  or  scientific — dogmatic  or  empirical — and 
in  doing  this  she  represents  the  leading  schools  of  thought,  such  as,  for  instance,  the 
University  or  the  Theological  College.  The  phrase"  Rape  of  Helen",  in  mythical 
parlance,  is  intended  to  convey  the  idea  that  certain  "great  interests",  financial, 
political,  hierarchal,  etc..  in  aggressive  ways  seize  upon  the  educational  business,  so 
as  to  make  the  public  mind  submissive  to  this  or  that  regime.  Sometimes  the  Hier- 
archy or  Church,  sometimes  the  great  financial  or  industrial  interests  seek  to  monopol- 
ize the  educational  work  and  the  opinion-makingbusiness  to  suit  their  special  and 
party  interests. 

In  the  above  picture,  Helen  is  shown  as  being  abducted  by  Theseus  and  Pirithous 
in  the  alleged  cause  of  re-awakened  Native  Reason  and  Common  Sense  In  civiliza- 
tion. Theseus  personifies  Native  Reason,  as  saviour  and  re-organizer  of  degenerating 
society,  and  Pirithous  personifies  the  sense-endeavors  which  hold  to  the  original 
civilizing  purpose.  This  Rape  of  Helen,  then,  is  a  very  different  story  from,  that  which 
connects  her  with  Paris,  son  of  Priamos,  who  abducted  Helen  in  the  cause  of  financial 
and  industrial  system,  and  its  fortified  prejudices  and  privileges. 


116 


The  original  sin,  according  to  Bible-writ,  is  to  think  atid  make  laws 
for  tlie  government  of  mankind,  without  thorough  knowledge  of  Fact 
i>nd  life's  requirements.  Before  the  mind  can  come  to  think  aright,  it 
must  know  how  to  get  at  the  inner  Avorkings  of  nature.  Theologians, 
versed  in  modernized  Bible-knowledge,  may  doubt  this  assertion;  they 
probably  will;  they  have  theories  of  their  own  regarding  original  sin. 
and  they  do  not  count  the  propagation  and  dissemination  of  errors  of 
thought  among  the  active  causes  of  evil  and  human  suffering. 


Thp  mart  is  presnm.ably  that  to  the  Zens  onlt.  which  the  Bible  is  to  the  Chris- 
tiiiii  onlt.  that  is.  some  kind  of  ii  text-  book  of  orthodox  ideas — of  ideas  true  to  the 
reijjninfr  Ood-eonsoiousiiess  in  this  or  that  ace  and   civilization. 

Homeric   poetry   fared    much   as   did   the    Bible-work.      It    fell    into    the    hands    of 
jirosy    thinkers,    who    made    intellectnal    sausage  out  of  the  characterful  work  of  thought, 
convertins  it  into  an  absurd  nondescript,  a  cliiracterless   thins,   the  nature  of  which   is- 
no  lonsrer  definable  in   tlie   way  of  Sense  and    Reason. 

Homeric  poetry,  as  we  find  it  rendered  into  modern  lansniajie.  and  even  as  taucht 
in  school  in  its  own  hinjruasre.  is  made  to  appear  absurd,  because  the  poetic  ideas 
which  once  lived  in  the  human  mind,  and  from  which  the  poem  emanated  and  to  which 
it  appealed  as  a   sensilile  and   reasonable  work,  have  all  been  lost  to  the  modern  mind. 

The  modern  mind,  learnedly  enlightened,  contains  only  terminolosrically  developed 
consciousness,  susceptible  only  to  the  influence  of  categorical  statements.  Its  natural 
tendencies  and  capacities  to  alisrn  the  powers  of  the  imagination  along  the  ways 
of  Sen.se  and  Beason  have  been  mortified  by  the  long-continued  exclusive  use  of  termi- 
nological language.  The  T.IA'TNf}  FT-OWER-BHETORir  of  prehistoric  areec<>  meta- 
morphosed into  an  nrtificial-fiower-rhetoric  even  in  the  days  of  ancient  historic 
Greece,  and  this  metamorpliosis  caused  the  loss  of  capacity  for  the  understanding  of 
so-called  sacred  writings.  The  original  meaning  of  Homeric  poetry  was  no  longer 
intelligible  to  the  public  mind  in  the  days  of  Socrates,  just  as  the  original  meaning  of 
the  Bible  is  now  nnintelligilile  to  even  the  best  of  our  own  thinkers.  We  are  told 
of  notable  thinkers  in  the  days  of  .\ncient  Creece.  who  devoted  a  lifetime  to  thp 
study  of  Homer,   and   yet  never  mastered   the  meaning  of  a  line  of  it. 

The  constant  use  of  terminological  language  causes  the  naturally  poetic  power 
of  the  mind  In  all  ages  and  all  countries  to  metamorphose  into  a  sort  of  irrational, 
word-mad  imagination,  which  attrilnites  all  sorts  of  senseless  imreasonhle  meanings 
to  truly  poetic  statements  of  Fact.  The  original  meaning  of  the  Tliad  is  by  no  means 
irretrievably  lost.  It  is  no  more  lost  than  is  the  original  meaning  of  the  Bible  or  any 
other  of  the  Sacred  Writings.  It  Is  lost  only  to  the  learnedly  perverted  imagination 
and  thinking  powers.  It  is  liable  to  be  recovered  some  day.  and  if  so.  it  is  fair  to 
presume,  for  our  present  purpose,  that  although  it  will  not  show  the  highest  of  sacred 
characters,  furnishing  formulas  for  the  g>iidai\ce  of  Thought  in  accordance  with  cre- 
ative principles,  yet  it  will  still  be  found  to  furnish  valuable  hints  to  keep  thp  think- 
ing   mind    out    of    terminological    pitfalls. 

When  our  philologists  will  come  to  furnish  the  thinking  mind  with  the  proper 
ways  and  means  to  read  the  thoughts  and  intent  of  authors  who  wrote  in  more 
natural  Types  of  language  than  that  now  spoken,  it  will  be  found  that  the  purpose 
of  Homeric  poetry  aimed  to  show  that  the  woes  of  Greece  in  civilization  originated  in 
the  educational  perversion  of  the  public  mind  and  that  the  great  epics  illustrated  a 
"War  of  Words"  for  opinions"  sake,  such  as  always  destroys  the  native  reasoning 
powers  of  the  mind  and  the  blessings  of  peace  in  Civilization,  when  terminological 
development  of  consciousness  becomes  the  only  aim  of  so-called  education  and  Instruc- 
tion.    (See  the  explanation  of  the  various  stories  of  the  so-called   Rape  of  Helen.') 

It  will  also  be  found  that  the  authors  of  Homeric  poetry  held  the  belief  that  the 
recovery  of  the  reasoning  powers,  the  loss  of  which  their  works  depict,  is  possible.  If 
language  be  aigain  given   Its  original,   old-tline   hold   on    I,iving   Consciousness,    and   if 

116 


Modern  theologians  cannot  read  the  original  thoughts  and  intent 
ciubodicd  in  the  Bible-work,  because  they  do  not  know  the  difference 
in  Types  of  language;  they  have  no  conception  of  the  fact  that  a  Type 
of  language,  which  can  deal  only  with  the  thinking  consciousness, 
is.  not  titted  to  tell  the  truth  about  the  causes  of  life,  its 
development  and  evolution.  The  modern  theologian  does  not  even  know 
the  difference  between  profane  history  and  sacred  story ;  he  does  not  know 
that  all  siicred  writings  have  a  diathetic  character,  founded  on  living  con- 
sciousness and  extending  itself  organically  into  the  thinking  conscious- 
ness, nor  does  he  know  that  it  is  necessary,  for  the  proper  understanding 
of  diathetic  stories,  to  fully  and  fairly  resurrect  the  anagogies  which 
characterize  them. 


its  ceutraliziug  and  uuifyiug  power  be  thus  restored.  This  is  the  idea  which  these 
authors  aimed  to  put  into  their  Odysse.v.  The  mythical  Homer,  mythically  speaklug. 
was  reported  as  blind  to  the  "Crucial  Point"  aud  Fundamental  Principles,  and  hence 
not  a  thinker  of  the  Sibylline  Type;  yet  is  Homeric  poetry  far  from  worthless.  We  will 
find  it  quite  possible,  iu  this  effort  to  draw  many  sensible  and  reasonable  lines  of 
thought  out  of  the  original  meanings  of  Homeric  poetry  and  out  of  its  legitimate 
iconography. 

In  dealing  with  Homeric  poetry,  we  will  proceed  just  as  we  propose  to  proceed 
with  the  works  of  the  Sibylline  school  of  thought.  We  will  assume  that  the  YH- 
KING  formulas  will  lead  to  the  resurrection  of  the  original  thoughts  and  Intent 
of  ancient  authors,  who  depicted  Fact  in  naturally  sensible  and  reasonable  ways.  We 
will  take  the  risk  of  offending  those  learned  thinkers  who  assert  that  Sense  and 
Reason  had  no  hand  in  guiding  the  thinking  powers  of  mythical  writers,  and  that  the 
value  of  their  works  lies  iu  an  undefinable  poetic  charm,  which  connects  itself  with 
the  now  conventional  idea  of  ideality. 

The  terminologlcally  hide-bound  minds  of  the  Professors  of  Positive  Knowledge, 
who  instruct  the  young  mind  in  school  and  university  with  regard  to  their  Ideas 
of  the  meaning  of  the  vestiges  of  pre-historic  thought,  having  lost  their  hold  on  the 
natural  working  of  Common  Sense  and  Native  Uenson,  usually  assume  that  the  true 
joys  of  life  may  be  found  in  the  realms  of  conventional  ideality,  which  in  fact  is 
nothing  else  but  visionary  intellectuality. 

The  terminologlcally  hidebound  mind,  which  has  lost  its  understanding  of  Com- 
mon Sense  and  Native  Reason,  seeks  the  values  and  joys  of  life  in  the  realm  of  its 
own   perverted   mentality. 


TT 

The  Chinese  Dragon  of  Critical  Dis- 
cernment in  tile  ratiunai  Way  of 
Tliinlciiig — tlie  Tao. 


117 


The  rapid  industrial  and  commercial  expansion  of  so-called  (Christ- 
ian civilization,  sustained  by  great  armies  and  ironclads,  will  lead,  as 
ever,  over  the  "calamitous  way"  toward  great  destruction,  if  the  char- 
acter of  the  masses  be  not  elevated  to  properly  support  the  demands 
which  expanding  civilization  makes  on  the  Free-agency  powers,  (see 
explanation  of  the  Assyrian  picture  of  "the  calamitous  Avay"  in  the 
following  volume.)     The  character  of  the  masses  cannot  be  so  elevated 


78 

The  war  of  oiie-slded  enligrhteiiiiient 
between  the  thinkers  hi  Hennae  anil 
the  thinkers  in  Tenns.  under  the 
signs  of  the  Gamniadion  and  the 
Triskele. 

The  War  between  Hermae  and  Terms  s  a  war  of  words  for  opiulons"  sake  over 
spilled  blood  and  the  continuous  spillinji  of  l)Iood  in  the  wasteful  ways  of  intellectual 
leadership  of  social  affairs. 

This  picture  elucidates  the  division  of  the  thinking  powers  as  due  to  the  differ- 
ent uses  of  Language.  It  is  taken  from  one  of  the  Hamilton  Vases,  found  near 
Agrigentuui.  It  represents  two  black  figured  warriors  fighting  over  the  body  of  a 
third,  to  indicate  that  this  picture  represents  a  war  of  words  over  dead  issues. 
The  inscription  on  the  Vase,  not  given  in  this  copy  of  the  picture,  says  Achilles  and 
Hector,  as  if  these  mythical  heroes  were  fighting  over  the  body  of  Patroklos.  There 
has  been  much  doubt  expressed  as  to  the  correctness  of  the  inscription.  It  does  not 
seem  to  fit  the  well-known  stories.  It  has  been  suggested  that  the  i)icture  repre- 
sents a  contest  between  Achilles  and  Menmon,  and  that  the  prostrate  figure  is  Antil- 
ochos,  son  of  Nestor,  slain  by  Memnon.  Be  all  that  as  it  may.  The  point  of  interest 
to  us  in  this  picture  just  now.  is  the  fact  that  on  the  under  side  of  the  shield  of 
Achilles  is  marked  a  contracted  "Garumadion,"  representative  of  the  fact  that  his  dog- 
matic ideality  is  vested  in  hide-bouud  rhetoric  of  the  over-wrought  hernieneutic  Type, 
while  on  the  outer  side  of  the  shield  of  his  opponent  is  marked  a  headless  "Triskele". 
the  symbol  of  terminological  thinkers,  Jioth  to  indicate  the  war  between  Hermae  and 
Terms,  with  which  the  Iliad  deals. 

A  contracted  Gammadion  being  shown  in  such  a  pronounced  way  on  the  inner 
side  of  the  shield,  is  an  interesting  and  significant  fact.  It  suggests  that  Hermae  were 
not  used  with  full  understanding  of  Fact  in  accordance  with  the  principles  of  Life 
and  of  Death,  but  only  with  a  half-way,  contracted  understanding,  which  is  quite  in 
accordance   with    Homer's   story. 

The  effort  of  dogmatists  has  ever  been  to  formulate  a  word-vested  standard  of 
truth,  which  could  defy  the  principles  of  death,    being    everlastingly    true,    and    hence 

118 


uuless  better  iutellectual  lights — lights  truer  to  Fact  than  Church  and 
School  now  furnish — be  disseminated  in  the  public  mind.  The  various 
churches,  among  themselves,  should,  study  Fact  so  thoroughly  that  they 
can  unify  their  diverse  opinions  regarding  the  essentials  to  Truth-telling 
ami  Iviglit-dding,  and  they  should  bring  themselves  to  a  point  where 
they  can  agree  with  modern  science  and  form  a  Trust  of  Truth-tellers. 

The  dissemination  of  diverse  and  conHictiug;  opinions  by  Church 
and  School  is  the  old-time-accurs*xl  cause  of  evil  in  civilization;  it 
t<iwilders  the  reasoning  powers  of  the  masses  and  makes  them  unreason- 
able and  intractable,  lieligion  and  Science,  School  and  Church,  should 
furnish  the  public  mind  with  vitally  true  standards  of  Light  and 
Kight,  and  not  with  merely  relatively  true  nmkeshifts  of  opinions  and 
theories,  so  that  the  business  of  scattering  irrational  opinions  in  the 
public  mind  may  not  i-esult,  in  the  future  as  in  the  past,  in  the  destruc- 
tion of  the  good  work  of  the  civilizing  instinct. 

Diverse  and  conflicting  opinions  regarding  Light  and  Uight  de- 
velop themselves  into  causes  of  strife;  they  instil  the  spirit  of  unrest 
into  the  public  mind;  they  convei't  men  of  honest  intentions  into  un- 
reasonable thinkers;  they  make  for  partisan  and  counter-active 
legislation  and  for  the  undoing  of  social  harmony;  they  make 
the  establishment  of  conditions  of  peace  impossible  in  civilization. 

the  right  kiud  of  a  fouudatiou  upon  which  to  build  iutellectual  systems  and  social 
endeavors.  The  story  of  dipping  the  young  Achilles  in  the  Styx,  to  render  him  im 
mortal,  is  a  picture  of  the  dogmatist's  ambition  to  produce  Truth  which  is  eterually 
true  and  not  subject  to  the  principles  of  death. 

The  headless  Triskele  on  the  Trojan's  shield  refers  to  "seuselss  syllogizing",  here 
as  everywhere  else.  There  were  "syllogizers"  in  the  world  before  Socrates,  Plato  and 
Aristotle   came   into  it. 

The  flat  disUos-form  of  the  "Round  Shield"  and  the  double-edged  swords  indi- 
cate that  the  contesting  Heroes  or  Truth-tellers  are  fighting  for  opinion's  sake,  and 
that  they  have  only  flat  aspects  of  Facts  for  defense,  and  aualj'tlcally  pointed 
tongues  or  opinions  for  offense. 

From  the  mythical  Point  of  View,  it  is  immaterial  whether  the  fallen  body  is  that 
of  Patrokios  or  of  Autilochos,  or  whether  the  fighters  are  culled  Achilles  and  Hector, 
or  Achilles  and  Memnon;  for  in  either  case,  the  fighters  are  the  representatives  of 
Herraac  and  Terms  in  the  Logomachic  story,  as  Homer  calls  it.  The  fallen  bodies 
in  either  case,  represent  some  personification  of  a  type  of  indigenous  consciousness. 
Be  all  that  as  it  may.  The  main  point  of  interest  to  us  is  the  fact  that  the  fight  is 
one  between  dogmatic  and  empirical  opinions  for  the  control  of  Intellectual  Enlight- 
enment,  and   consequently   for  the   control  of   Civilization. 


END  OP  INTRODUCTORY  CHAPTERS 

The  following  volume,  now  in  the  press,  will  contain: — 

"THE  GOD  SHAM  IN  ANTIQUITY  AND  SHAil  INTELLECTUALITY  IN  MOD- 
ERN LIFE." 


119 


Kneph,  or  Clinuin,  as  the  intellee- 
tiialized  Knowing- Power,  Is  repre- 
sented here  as  ofilciating-  or  funetlon- 
Mting  only  In  the  reahn  of  Thought  as 
an  Agatho  Uaenion,  or  Holy  Ghost 
eharaeter.  The  one-leather  sceptre  of 
Kneph  passes  through  a  slstriuii, 
which  is  not  shown  in  the  accompany- 
ing design,  and  yet  important  to  its 
meaning. 

An  Kgyptian  idea  which  considers 
Ijang'uuge  as  a  factor  in  the  original 
cause  of  man's  elevation  above  the 
animals,  is  here  illustrated  by  the 
Genius  of  Kneph. 


(Continuation  of  the  Kneph  note  from  page  28) 

The  elucidation  of  the  character  of  Kueph  involves  the  elueidatioa  of  old-time 
conceptions  of  Natural  Causation  in  general,  and  of  the  influence  of  intellectual 
upou  social  development  iu  particular.  The  old-time  conceptions  of  divinity  were  evolved 
out  of  Living  Consciousness  by  Types  of  lau^niuge  no  longer  in  use  and  in  ways  of 
thinliing  no  longer  practiced:  hence  these  old-time  conceptions  of  divinity  differed  widely 
from  any  modern  conception,  and  the  modern  mind  cannot  reproduce  the  products  of  old- 
time  thought  unless  it  falls  back  ou  the  old-time  means  of  thinking,  of  speaking  and 
of  analyzing  the  original  raw  material  of  knowledge,  for  any  other  raw  material, 
elaborated  in  any  other  w-ay,  must  produce  different  products  of  knowledge.  There 
are  other  difficulties  iu  the  way  of  reproducing  the  old-time  God-consciousness  or 
consciousness  of  Original  C'ausation.  Greatest  among  these  difficulties  is  the  fact 
that  old-time  knowledge  was  a  matter  of  cyclic  chaugefulness,  following  Living 
Principles,  as  indicated  in  the  rhetorical  Zodiacs,  while  all  modern  knowledge  is  a 
matter  of  statical  ideas,  for  the  reason  that  the  modern  mind  employs  only  statical 
means  to  represent  nature's  mobility.  Thus  the  difficulty  of  elucidating  old-time  con- 
ceptions of  causes  or  of  God-consciousness  or  God-ideas,  representative  of  these 
causes,  seems  almost  insurmountable,  l)ecause  we  have  lost  that  use  of  language 
which  Antiquity  employed;  that  flowing  and  living  Type  of  rhetoric  which  produced 
a  "processing"  knowledge  of  nature,  a  knowledge  which  conformed  to  the  change- 
ful causes  in  nature's  activity.  To  elucidate  the  character  of  causation  or  of 
God-consciousness,  representative  of  causation,  by  this  or  that  statical  idea,  could 
never  be  anything  like  elucidating  the  changefulness  of  Fact  and  of  old-time  concept- 
ions of  Fact.  To  do  justice  to  the  subject  it  would  be  necessary  to  trace  back  to 
the  earliest  times  the  Influence  which  thought  and  language  exerted  upon  I..iving 
C(msciousness  of  Natural  Causation.  It  is  diflacult  to  do  this  by  means  of  modern 
language,  but  it  is  not  altogether  impossible  if  pictograms  are  added  to  a  figurative 
use  of  words,  for  the  purpose  of  reviving  the  dormant  factors  in  the  old  time- 
evolved  consciousness,  which  now  exists  only  as  the  unspoken  civilizing  instinct  in  the 
public  mind. 


120 


If  we  could  truce  back  the  course  of  mental  evolullou,  uuder  the  luflueuee  of 
lauguage,  from  our  present  terminological  stage  through  all  the  past  stages  to  the 
origin  of  language,  which  first  converted  the  animal  knowing-power  of  primitive 
man  into  the  human  knowing-power,  we  might  prepare  the  modern  mind  to  conceive 
old-time  Uod-ideas  as  Antiquity  conceived  them  at  various  times  and  stages  of  intel- 
lectual development;  and  in  fact  we  might  recover  the  fundamental  ijovvers  of  mind 
which  make  gisty  Fact-knowing  possible.  Hut  unfortunately  modern  philology  has  not 
furnished  us  the  means  of  thus  tracing  bacii  our  intellectual  evolution,  and  without 
these  means  we  cannot  proceed;  we  cannot  bring  ourselves  easily  to  conceive  any 
of  the  workings  of  old-time  consciousness,  under  the  influence  of  any  old-time  lan- 
guage, in  any  even  approximately  true  way.  All  current  elucidations  of  old-time 
God-ideas,  all  transpositions,  translations  or  transliterations  of  vestiges  of  old-time  con- 
sciousness, representative  of  natural  causes,  can  never  be  more  than  absurd  misrep- 
resentations if  we  leave  the  changeful  inlluence  of  the  various  Types  of  language 
upon  consciousness  out  of  consideration,  as  do  modern  philologists.  All  the  alleged 
translations  of  so-called  Sacred  writings,  such  as  the  Vedas,  the  Zend-avesta,  the 
Greek  epos,  our  own  Bible,  etc.,  bear  ample  evidence  of  this  fact.  Who  can  read 
any  of  the  modern  translations  of  these  old-time  works  without  realizing  that  there  is 
a  lack  of  Sense  and  Keason  somewhere  in  the  work?  This  lack  was  not  in  the 
original  work;  it  is  brought  into  it  by  the  translation.  The  work  of  consciousness, 
produced  by  one  Type  of  language,  cannot  be  rendered  by  any  other  Type.  For 
instance:  the  authors  of  the  earlier  Hebrew  Bible  text  probably  had  a  very  definite 
idea  of  what  the  words  Eloah,  El  Shaddai  or  the  letters  J.  H.  V.  H.  meant,  for  when 
we  study  the  subject  thoroughly  we  Uud  that  they  used  them  in  sensible  and  reason- 
able ways,  and  not  in  interchangeable  ways,  as  synonyms.  Abraham,  Isaac  and  Jacob 
knew  El  Shaddai,  but  they  did  not  know  J,.  H.  V.  H.,  we  are  told.  If  the  one  phrase 
referred  to  the  One  and  Only  God,  to  what  did  the  other  designation  i-efer'/  Cer- 
tainly not  to  anything  like  any  moilern  God-idea,  for  the  modern  God-ideas  are 
evolved  by  the  language  that  deUnes  its  workings  by  the  auxiliary  verb  "to  be" 
while  the  old-time  languages  dehned  their  work  by  verbs  denoting  doing,  discerning 
and  determining,  such  as:  1  must,  1  should,  I  can,  I  will,  at  one  stage  of  mental  de- 
velopment, and  by  other  verbs  at  other  stages.  »  »  *  »  Hence  it  must 
be  clear  to  every  thinker  that  to  say:  Kneph  or  any  other  GoU-name  means  this  or 
means  that,  is  only  unmeaning  talk  or  at  best  but  a  fragmentary  representation  and 
a   partial    misrepresentation. 

In  order  to  elucidate  old-time  God-consciousness  or  consciousness  of  Natural 
Causation  effectively  and  properly,  we  will  have  to  begin  by  laying  a  proper  philologi- 
cal foundation.  The  practical  way  of  doing  this,  even  in  a  provisional  manner,  as 
if  but  to  erect  a  scaffolding  upon  it  and  not  a  permanent  structure,  would  be  the  retracing 
of  Egyptian  mentality  to  the  Chinese  formulas  on  the  one  hand,  and  on  the  other 
hand  the  advancing  through  the  representations  of  Greek  ideas  into  modern  ideas; 
for  the  Greek  language  and  consciousness  came  nearer  the  ancient  Egyptian  than  do 
our  own.  The  Greeks  still  knew  Gods  by  what  they  were  doing;  modern  mentality 
knows  Gods  by  what  they  are  in  word-knowledge  or  in  thought-consciousness,  vest- 
ed in  terminological  definitions.  Kuei)h.  in  the  Egyptian  mind,  was  a  "doing"  Genius; 
he  was  a  factor  in  I^iviug  Consciousness;  he  was  doing  various  things  at  various  times. 
By  the  Greek  authors  he  was  represented  as  a  "doing"  Genius  to  a  limited  extent.  In 
the  Chinese  diagrams,  which  formulate  the  foundation  and  original  focus  of  all  do- 
ings   of    Life    and    Mind,    the    Kneph    doings   and   character   were   naturally    included. 

The  elucidation  of  old-time  Go<l-consciousness  is  a  matter  of  importance  to 
modern  life,  inasmuch  as  it  re-opens  the  way  to  a  knowledge  of  Natural  Causation 
as  it  is  in  itself  and  of  Original  (Causes,  which  are  now  unknown,  and  which  mi.st 
be  made  known  in  order  to  bring  the  modern  mind  into  the  Right  Way  of  thinking 
and  doing,  and  to  put  an  end  to  the  i!ls  which  government  by  opinion  imposes  upon 
humanity. 


121 


Knepli,  as  nn  origiuator  of  Hlphabetical  lauH:uage,  partakes  of  the  nature  of  Orls- 
iual  Causes.  In  order  to  elucidate  his  character  and  doing-powers,  we  will  have  to 
enter  upon  this  most  obscure  of  all  subjects,  the  fundamental  features  of  Original  Ctiis- 
atiou.  The  modern  mind  eliminates  the  subject  from  learned  consideration  bj-  callir.g 
Original  Causation  unknowable.  Ant'uuicy  made  the  study  of  Original  Causation  the 
foundation  of  all  its  instructive  work.  It  pursued  its  studies  evangelically  and 
apostolieally;  that  is,  from  self-consciousness  outward  into  special  consciousness,  and 
from  special  consciousness  inward  to  self-consciousness.  It  used  God-Ideals  and  mythi 
cal  stories  to  elucidate  the  results  of  its  siudies.  It  conflned  its  elucidations  to  thu 
workings  of  Sense  and  Reason  in  their  connections  with  self-consciousness.  It  did  not 
go  into  purely  conceptive  visions.  It  held  Thought  to  the  living  consciousness  of 
Natural  Causation.  Its  God-ideals  represented  active  and  passive  factors  in  the  "com- 
pound of  consciousness",  in  Language  embodied. 

Antiquity  held  that  the  Genius  of  Language,  emanating  from  the  Towers  of  Life, 
unfolds  the  concentrated  powers  of  self  consciousness  into  specially  active  (actors  of 
knowing,  just  as  the  Genius  of  Creation  unfolds  its  own  concentrated  Doing-powers 
into  special  aptitudes,  faculties  and  organs  of  living.  The  divine  Genius  of  Lauguajie 
was  recognized  as  unfolding  the  Knowing-powers  in  accordance  with  the  same  funrti'.- 
mental  principles  by  which  the  Genius  of  Creation  unfolds  the  Doing-powers.  Thus 
the  unfolding  of  consciousness  by  virtue  of  language  conformed  to  the  unfolding  of 
faculties  of  organic  life.  It  made  know. edge,  by  language  evolved,  a  true  supei-- 
structure  to  the  organically  evolved  powers  of  life;  being  such  a  superstructure,  tlie 
Knowing-powers  become  a  sufficient  light  and  efficient  guides  to  the  Doiug-powe-s. 
Thus  the  ancient  pre-historic  God-ideals  make  the  "Kuower's  Glory  the  Doer's  Joy "— 
the  Free-agency  joy  of  being  able  to  determine  upon  doing  the  Right  Thing  at  the 
Right  Time  to  sustain  the  Order  of  Liie;  the  later  historic  God-ideas  made  the 
"Knower's  Glory  the  Doer's  Woe";  they  harassed  and  tortured  the  Living-powers  !>y 
arbitrary  use  of  perverted  and  self-sufficient   thinking  ijowers. 

The  subject  of  Original  Causation  in  the  evolution  of  life,  language  and  society, 
may  only  be  of  interest  to  special  students,  but  to  them  it  is  of  intense  interest.  It 
is  an  untrodden  field  in  the  present  movements  of  intellectuality  and  may  be  worth 
the  space  which  is  here  given  it.  If  the  minds,  which  attempt  intellectual  leadership, 
do  not  eventually  master  the  subject,  they  will  continue  to  mislead  civilization,  caus- 
ing it  to  drift  into  degeneracy. 

In  order  to  come  to  an  understanding  of  Original  Causation  in  general  or  of  any 
one  God-idea  of  autiQuity  in  particular,  we  cannot  do  better  than  study  the  original 
meaning  of  the  Yh-King  diagrams,  tor  tney  formulate  the  unfolding  of  self-conscious- 
ness which  characterizes  original  Causation  and  which  evolves  both  the  special  Know- 
ing— and  Doing-powers.  In  the  unfolding  of  the  Tai-Kih  consciousness  presumably 
originate  all  special,  organic  Knowing— and  Doing-powers;  as  well  as  all  ideal  anu 
verbal  representations  of  these  powers— all  God-ideals,  etc.,  if  true  to  fact.  In  other 
words,  the  Tai-Kih  is  intended  to  represent  that  character  of  the  concentrated  self- 
consciousness  in  which  originate  the  determinations  to  organic  development  and  evo- 
lution. The  God-ideals  which  are  representative  of  original  Causation  should  be  re- 
ducible to  the  Tai-Kih  and  the  formulas  evolved  out  of  it,  for  Antiquity  formulated 
its   ideals   accordingly. 

Kneph,  like  the  Chinese  Tai-Kih,  was  conceived  as  arrenethelous,  intellectually 
bi-sexual,  (llerm.  Serm.  Sacer.)  that  is,  as  double-active,  both  in  the  analytic  and  syn- 
thetic ways  of  giving  consciousness  verbal  embodiment.  The  word  of  Kneph,  was, 
like  the  living  work  of  the  Genius  of  Creation  in  nature,  considered  as  having  Doing- 
power,  and  not  as  being  merely  a  means  to  the  end  of  Knowing.  Kneph  was  the 
verbal  personification  of  a  substantially  ac-tive  will-power;  and  not  of  a  merely  intel- 
lectual faculty  which  proceeds  to  think  only  in  special  abstract  ways.  Kneph  was 
conceived  as  being  both  a  tissue-making  and  tissue-inhabiting  Genius,  giving  both 
.Superstructural  Form  and  Supernatural  Kssence  (called  Hyle  or  Proousius  by  his  GreeK 
commentators)  to  his  word-vested  consciousness.  The  Genius  of  Kneph  being  bi-polar, 
bi-sexual,  etc.,  makes  him  at  once  the  original  father  and   mother  of  the  Free-agency 

122 


t'volvlug  power;  in  this  he  is  not  altogetlier  unlike  the  biblical  Adam,  in  whose  rib 
lived  the  feminine  counterpart  to  the  evolution  of  the  Free-agency  mind,  malilng  the 
Adam  character,  much  lilje  that  of  Kneph,  bi-sexual  and  l)oth  father  and  mother  of 
Free-agency  powers,  for  Eve,  the  mother  of  alphabetical  consciousness,  being  made 
from  the  rib  of  Adam,  is  only  his  alter-ego.  She  is  only  another  factor  in  the  same 
compound  of  consciousness,  according  to  the  recognition  that  concentrated  self-con- 
scionsuess  contains  the  elements  of  all  Knowing — and  Doing-powers,  activel}'  or  pas- 
sively, predominantly  or  subserviently. 

Eve  being  made  from  the  rib  of  Adam  is  a  figure  of  speech  used  to  denote  the 
t'act  that  self-consciousness  is  bipolar,  arrenethelous,  bi-sexual,  as  represented  by  the 
two  poiliwogs  lu  the  Tai-Kih,  the  one  poUiwog  growing  into  masculine  tendencies, 
the  Vang  in  connection  with  the  Li.  as  the  Chinese  put  it:  while  the  other  grows  into 
feminine  tendencies,  the  Yin  in  connection  with  the  Ki.  The  Genius  of  Kneph  makes 
the  liuman  intellect  in  double  form  (,see  later  pictures),  that  is,  he  ideally  reconstructs, 
by  means  of  analytic  language,  the  original  living — and  knowing-powers  of  the  hu- 
man mind.  Kneph  does  this  work  by  hand,  that  is,  alphabetically,  for  the  Egyptians, 
just  as  the  El  Genius  does  it  for  the  Hebrews.  The  Genius  of  language,  doing  work 
by  hand,  operates  in  the  thinking-consciousness,  to  create  an  intellectual  superstruc- 
ture to  the  Living  Consciousness,  which  the  Genius  of  Creation  evolved  in  the  Process 
of  Nature. 

The  use  of  such  absurd-sounding  figures  of  speech  as  "Eve  from  the  rib  of  Adam", 
etc.,  is  not  an  evidence  of  Intellectual  shortcomings,  but,  on  the  contrary,  it  is  an  evi- 
dence of  the  sacrifice  which  language  makes  to  truth-telling.  Modern  thought  does 
not  realize  the  necessity  for  such  sacrifice,  because  it  does  not  realisse  that  the  change- 
fulness  of  nature,  especially  in  her  double-active  inwardness,  cannot  be  fairly  repre- 
sented by  any  number  of  special  ideas,  especially  not  by  any  statical  ideas,  in  rigid 
definitions  encased.  Modern  thought  has  not  yet  come  to  realize  the  virtues  of  the 
glyphic  use  of  language,  which  only  aims  to  make  a  Timely  impression  upon  the 
workings  of  living  consciousness,  laboring  at  the  same  time  to  avoid  all  cramming  of 
fixed    ideas    into    the    mind. 

lu  order  to  arrive  at  an  understanding  of  the  changeful  influence  of  language 
upon  human  consciousness,  and  of  the  various  means  or  uses  of  language  employed 
by  the  thinking  mind  with  the  aim  of  depicting  the  inner  double  activity  and  change- 
fulness  of  nature,  it  is  necessary  to  make  a  preliminary  analysis  of  consciousness;  and 
for  that  purpose  it  may  be  well  to  take  a  look  at  the  Kua-diagrams  in  the  Chinese 
Book  of  Changes,  the  \'h-Kiug.  These  diagrams,  presumably,  are  formulas  desigueu 
to  elucidate  the  changefulness  in  the  evolatiou  of  the  human  Knowing —  and  Doing- 
powers,  brought  about  by  language  used  after  the  manner  of  nature.  The  changeful- 
ness is  a  matter  of  activity  and  passivity,  of  predominance  _  and  subservience  among 
constituent  factors  in  organic  consciousness,  bj-  language  evolved  out  of  self-con- 
sciousness, in  accordance  with  the  i>riuciples  which  evolve  the  organic  powers  of  life. 
These  factors  of  organic  consciousness,  by  language  evolved  and  represented,  have 
a  career  of  development  analogous  to  that  of  the  special  faculties  of  life.  This  career 
is  representable   by   stories,   such   as   mytuical  writers  tell  of  their  active  characters. 

The  story  of  Kneph,  the  original  giver  of  alphabetic  language,  should  conform  to 
the  changefulness  depicted  in  the  Kua-diagrams.  It  should  appear,  not  as  the  first 
step  in  the  evolution  of  the  human  mind  from  self-consciousness,  but  only  as  that 
of  a  factor  in  the  second  or  any  later  step  of  evolution,  Kneph  not  being  the  first 
and  only  cause  of  evolution,  but  being  only  a  lateral  factor  in  the  later  organic 
Causation.  Kneph,  like  other  God-ideas,  u  fact,  was  conceived  only  as  an  organic 
means  to  carry  along  the  work  of  evolution.  All  the  older  Egyptian  God-ideals  were 
conceived  as  being  only  such  means.  They  were  considered  divine  means,  active 
in  the  way  of  evolution,  because  they  still  stood  consciously  connected  with  the  orig- 
inal Knowing— and  Doing-powers  and  with  tlie  original  self-conscious  cause  of  evolution. 
They  were  still  evangelic  Genii  which  carried  along  the  promptings  of  the  Genius  of 
Creation.    They  were  not  yet  reflective  or  apostolic  Genii   who   proceeded   in   the   bacV"- 

123 


ward  way  troiii  without  toward  the  original  within.  They  were  still  organizing  Genii 
of  u  special  kind,  in  whom  only  spci-iiil  organic  ijowers  of  life  were  predoiuinautly 
active.  They  represented  the  causes  of  organizing  branch-development  and  not  the  all 
there  was  to  the  powers  of  life,  but  only  some  organic  means  to  the  maintenance  of 
these   powers. 

The  greater  God-Ideals  of  Antiquity,  uuch  as  Kneph,  represented  special  luanches 
of  the  Knowing-powers,  by  language  evolved  in  accordance  with  special  living  powers, 
by   tue  Genius  of  Creation  evolved. 

The  stories  of  any  of  the  Gods  in  the  eight    God-system    were    not    pictures    of    the 
career  of  original  powers  of  life,  but  only  of    secondary    special    powers    In    their    iudi 
vidual    chaugefulness    and    interaction. 

The  various  steps  of  evolution,  as  Anticiuity  understood  them,  may  be  thus  depict- 
ed: The  first  step  is  that  from  universal  consciousness  to  Individual  self-consciousness, 
which  the  Chinese  depict  as  the  step  from  Seug-Wau-Mau  to  the  Taikih,  and  the 
IJrahmius  as  the  step  from  the  incomprehensible  Bram  to  the  organizing  and  compre- 
hensible Brahma.     The  ancient  Egyptians  depict    this   step    by    the   Ankah. 

The  second  step  the  Chinese  depict  as  that  from  the  concentrated  self-conscious- 
ness, symbo.ized  by  the  Tai-Kih,  to  the  organizing  consciousness,  symbolically  repre- 
sented by  the  Kua. 

The  third  step  the  Chinese  represent  as  the  step  from  the  Kua  into  the  Tchy,  and  the 
fourth  step  they  represent  as  the  step  back  from  the  Tchy  into  the  Kua.  According 
to  their  classitication  of  steps,  Kneph  would  belong  Into  the  second  step  of  evolution, 
that   from  the  Tai-Kih  into  the  Kua;   but  only  as  one  factor  among  many  others. 

All  ancient  God-ideas  are  means  of  the  mind,  designed  to  enable  thought  to  con- 
nect its  work  with  the  root  of  knowing  and  doing,  and  with  the  originally  self-con- 
scious cause  of  evolution. 

It  Is  not  argued  that  any  and  all  of  the  ancient  God-ideas  were  deductions  made 
from  the  Book  of  Changes  or  from  other  branches  of  Chinese  learning,  although  most 
of  them  probably  were. 

The  only  arguments  here  advanced  may  be  thus  stated:  If  the  Book  of  Changes 
is  what  it  is  presumed  to  be,  and  if  the  old-time  God-ideas,  such  as  Kneph-Ptah,  are 
true  ideal  representations  of  the  living  factors  in  Natural  Causation,  then  we  should 
be  able  to  connect  them  with  these  diagrams  and  thereby  elucidate  their  origin 
and  connection  with  Causation.  These  diagrams  appear  on  a  Chinese  medal  shown  in 
the  following  chapter,  with  a  Tai-Kih  sign  on  both  sides  (large  on  the  obverse  and 
small  on  the  reverse  side).  The  I'a-kua  trigrams  appear  about  the  rim  on  one  side, 
with  the  names  of  these  trigrams  correspondingly  placed  on  the  reverse  side,  which 
shows  the  smaller  Tal-Klh  in  the  centre,  surrounded  by  a  smaller  Kua.  The  Tai-Kih 
means:  universal  consciousness  focalizing  itself  into  original,  self-conscious  individu- 
ality, to  begin  the  creative  work  (see  Seug-Wan-Mau)  in  nature,  as  well  as  in  the  hu- 
man mind,  the  same  priucii)les  being  active  in  both.  As  the  Genius  of  Creation  es- 
tablishes cosmic  order  and  starts  to  evolve  organic  life  in  the  Process  of  Nature,  so 
does  the  Creative  Genius  in  the  human  mind  start  to  evolve  the  human  intellect  by 
thought  and  language. 

The  second  step  in  the  creative  \\ork,  that  of  the  unfolding  of  concentrated  Self- 
consciousness  (Tai-Kih)  and  moving  into  special  organizing  factors  of  consciousness 
(Kua)  produces  the  tendencies  to  Sense  and  Reason,  which,  in  their  natural  double- 
activity,  by  self-dl vision  or  analysis  produce  four  mental  pictures  of  Principle  known 
as  the  first  four  character  words  or  radicals  of  the  I  Chlng  (Yh-Klng).  These  words 
are  Yueun,  iieng.  IJ,  Cheng.  Archaeologists,  who  follow  the  Jesuit  Couplet,  know 
these  first  four  characters  by  the  name  of  Su-siang.  These  four  mental  pictures  of 
I'rinciple  in  their  interaction,  by  further  self-division,  assume  tlie  first  eight  character- 
shapes — the  evangelic  types  of  consciousness — represented  in  the  Kua.  These  char- 
acter-types are  commonly  deified,  in  part  or  as  a  whole.  In  the  Egyptian  myth,  they 
appear  as  such  products  as  those  of  the  self-division  of  Shu  and  Tefnuit,  or  as  the  eight 
Organizing  Gods. 

124 


All  Gods  or  types  of  Ood-conscionsness  are  products  of  Self-division  or  of  the 
pvan^relie  tiiifoldiii};  of  self-consciousness,  and  of  the  orgMnic  growth  of  the  unfolded 
products.     (See  the  Assyrian  discs  later). 

"Evanfrelic  unfoldinjr  of  Self-consciousness,'"  as  here  used,  means  Tiivinjr  Con- 
sciousness going  full.v  into  conceptive  consciousness  and  into  verbal  emhoditnent. 
making  for  outward  iind  onward  development  and  evolution  of  character.  The  word 
"evangelic"  is  the  anton.vm  of  "apostolic"',  in  as  far  as  the  latter  word  refers  to  con- 
ceptive consciousness  or  word-vested  thought,  nialiing  for  inwardness  and  re-acting 
upon  I.,iving  Consciousness  and  Self-consciousness.  In  the  Yh-King  diagram  the  Kua 
represents  the  fullness  of  evangelic  unfolding  of  consciousness,  and  the  Tchy  or  Zodia<- 
represents  the  fully-developed  apostolic  referendum  to  the  evangelic  initiative.  All 
great   cults   of   antiquity   represent    tiiese   ideas  in   similar  wa.vs. 

In  the  Genesis  of  the  Bible  myth,  (which,  by  the  way,  deals  only  with  the  evolu- 
tion of  Free-agency  powers  by  means  of  language  and  not  with  physical  world-mak- 
ing) Eve  is  directly  the  mother  of  evangelic  consciousness,  verlially  evolved  and  em- 
bodied, and  indirectl.v  also  of  apostolic  consciousness,  in  as  far  as  the  twelve  sons  of 
Jacoli  are  her  descendants.  Cain  personifies  the  Principles  of  the  "Earth-ploughing" 
Sense,  and  Abel  those  of  Heaven-aspiring  Reason.  Thus,  the  so-called  sacred  stories 
of  antiquity  are  indirect  elucidations,  in  one  way  or  another,  of  that  which  is  formu- 
lated in  the  "ih-King  diagrams.  The  Chinese  themselves  have  the  most  direct  illus- 
trations  by   story   to    facilitate   the   practical  applications  of  the  Yh-King  diagrams. 

The  original  Self-consciousness  (Tai-Kik).  resulting  from  concentration  of  Uni- 
versal Consciousness  (Seng-Wan-Mau).  evolves  step  by  step  the  evangelic  conscious- 
ness formulated  in  the  Kna.  The  active  Genius  In  one  of  these  steps,  the  one  which 
forms  the  germ  to  the  evolution  of  Sense  and  Keason,  is  what  the  Eg.vptians  knew 
and   personified  as  the  original   Kneph-Ptah. 

In  pursuance  of  these  explanations.  Kneph-Ptah  niight  be  defined  as  the  mental 
germ-making  power,  which  makes  for  the  organic  evolution  of  the  speaking  intel- 
lect and  which  eventually  produces  both  the  tendencies  to  "Heaven-aspiring  Reason" 
and  "Earth-ploughing  Sense"",  still  united  by  the  bond  of  self-consciousness  and 
straining  to  find  embo<liinont  in  organic  language.  The  original  Kneph-Ptah  character, 
then,  does  not  really  apiiear  in  either  the  Tai-Kih  or  the  Kna:  lint  is  only  a  factor  in 
the  step  from  the  one  to  the  other.  When  Kneph  produces  the  egg  of  organic  lan- 
guage from  his  mouth  he  goes  toward  self-division  and  produces  the  character  of 
Earth-ploughing  Sense,  which  the  Egyptians  sepnratel.y  personified  as  Ptah.  The 
Heaven-aspiring  Genius  of  Kneph.  then,  figures  only  as  the  character-evolver.  while 
Ptah    figures   as    the    sensible    tissue-builder. 

After  this  self-division,  both  the  Kneph—and  Ptah — characters  may  be  conceived 
as  entering  the  meaning  of  the  Kua  trigrams,  and  as  furnishing  the  means  to  the 
understanding  of  organic  evolution.  They  may  be  conceived  as  underl.ving  the  further 
organic  development  formulated  in  the  eight  trigrams  of  the  Pa-Kua  cycle,  and  a.'? 
taking  part,  in  a  way,  in  the  evolution  of  the  eight  characters  which  these  trigrams 
represent.  They  may  be  conceived  as  entering  the  meaning  of  the  broken  lines  in 
the  Kua  trigrams,  being  only  lateral,  one-sided  powers  to  the  bond  of  self-con- 
sciousness. Indicated  by  the  solid  lines. 

The  eight  trigrams  represent  an  analytic  conception  of  the  mental  powers  which 
evolve  the  human  intellect  and  which  are  personified  in  the  eight-God-systems  and 
which  are  separate  personifications  of  the  double-activity  of  the  four  evangelic  pow- 
ers. This  double-activity  consists  in  working  from  self-consciousness  into  special 
consciousness  and  from  special  consciousness  back  Into  self-consciousness,  being  the 
original  cause  of  Anodos  and  Kathodos  in  the  cyclic  procedures  of  the  powers  of  life; 
from  the  living  power  In  the  egg  to  the  living  power  in  the  chicken,  and  from  the 
living  power  in  the  chicken  to  the  living  power  in  the  egg.  .\ncient  Chinese  Art  de- 
picted this  out-and  In-going  of  the  living  power  and  of  its  doulile-active  evangelic 
self-consciousness  (when  in  connection  with  the  special  workings  of  apostolic  con- 
sciousness) by  aligning  the  figures  of  the  Tchy  or  Zodiac  to  the  course  which  the  moon 
describes   In   circling   about  earth    and   sun.     (See  pictures  on  Chinese  coins  later). 

126 


The  Kua  is  evolved  "at  the  expense  of"  the  Tai-Kih  and  to  the  eventual  oblitera- 
tion of  the  Tni-Kih  consciousness:  that  is,  the  original  (Tai-Kih)  self-consciousness 
expends  its  power  and  life  in  giving  life  to  the  organic  self -consciousness  repre- 
sented in  the  Kua.  Organic  life  may  comprehend  the  workings  of  Its  own  self-  con- 
sciousness, but  it  can  only  distantly  apprehend  those  of  original  self-consciousness. 
The  primitive,  individual  consciousness  dies,  that  the  highly  organic  consciousness  may 
live  to  rule.     "The  WORD  dies  that  the  world   may  live." 

All  the  steps  of  intellectual  evolution  from  the  Tai-Kih  to  the  Kua  were  omitted 
in  the  Egyptian  analysis  of  consciousness,  as  shown  in  the  Egyptian  picture  illus- 
trating the  subject,  which  see  later.  They  belong  to  the  lower  semi-cycle  of  evolu- 
tion, not  shown  in  that  picture,  but  nevertheless  considered  knowable.  at  least  to 
some  extent. 

On  some  Chinese  medals  hereafter  produced  the  growth  of  the  Kua  at  the  ex- 
pense of  the  Tai-Kih  is  indicated  by  the  different  pictures  on  the  two  faces;  where  the 
Tai-Kih  is  shown  large,  the  Kua  Is  only  indicated  by  aphonic  trigrams;  while  on  the 
reverse  side,  where  the  Tai-Kih  is  shown  small,  the  Kua  signs  are  explicitly  named. 
When  the  evangelic  consciousness  has  become  fully  organized  and  embodied  in  lan- 
guage, then  all  the  original  virtues  of  the  Tai-Kih  consciousness  have  presumably 
become  embodied  in  it.  and  evangelic  consciousness,  thereafter  connecting  itself 
with  apostolic  consciousness,  carries  along  the  civilizing  business.  Hence,  the  Kneph- 
Ptah  characters  are  virtually  out  of  action  in  the  cult  of  Ancient  Egypt,  when  the 
Tsis-Osiris    constellation    assumes    control    of    intellectual    evolution. 

In  the  Fu-hsi  diagram  the  author  of  the  Right  Way  of  thinking,  speaking  and  do- 
ing points  to  the  K'an  tri.grnm  in  the  Kua.  Archaeologists  know  this  trigram  by 
the  name  of  "water."  which,  in  the  Chinese  way  of  thinking,  denotes  the  elementary 
consciousness,  as  two  broken  lines,  by  the  sides  of  a  full  central  line.  The  central 
line  always  denotes  the  unifying  power  of  organic  Self-consciousness.  The  broken 
lines  denote  the  special  work  of  Sense  and  Reason — the  work  of  Sense  and  Reason 
on  either  the  moral  or  physical  side  of  human  nature.  In  seven  of  the  eight  trigrams. 
they  denote  this  work  as  being  done  in  connection  with  organic  Self-consciousness:  in 
the  eighth  trigram.  called  K'un.  Sense  and  Reason  operate  in  the  moral  and  business 
endeavors  of  civilization,  without  self-consciousness,  but  only  in  accordance  with  es- 
tablished   system,    rule    and    routine,    determined   by    fixed    star-ideas. 

The  meaning  of  the  K'un  trigram  is  approximately  depicted  in  the  Zoroastrian  cult 
by  the  character  of  Ahriman  when  it  comes  to  entirely  overwhelm  that  of  Ormuzd. 
Ormuzd  and  Ahriman  (Ahura  Mazda  and  Angra  Mainyu)  are  not  representatives  of 
Good  and  Evil,  but  they  are  only  representatives  of  Heaven-aspiring  Reason  and 
Earth-ploughing  Sense,  working  with  much,  little  or  no  hold  on  the  self-conscious 
Genius  in  the  human  mind.  As  they  work  with  much  hold  on  self-consciousness,  so 
do  they  both  work  for  Right  and  Reason.^for  the  State,  as  the  Chinese  would  put  it. — 
the  one  to  elevate  character,  the  other  to  provide  means  for  euch  elevation:  but  as 
the  one  or  the  other  or  both  begin  to  lose  their  hold  on  self-consciousness  so  do 
they  begin  to  work  in  lateral,  side-pulling  and  party  ways,  the  one  working  for  notional 
morality  or  visionary  divinity,  the  other  for  Imsiness  purposes  or  self-aggrandize- 
ment, toward  eventual  destruction  and  regeneration.  The  Heaven-aspiring  Reason 
in  the  human  mind,  personified  as  Ormuzd  or  Ahura  Mazda,  (the  Light  of  Reason 
growing  into  greatness)  grows  virtually  into  superstition  or  at  least  Tai-Kih-ward,  as 
the  Chinese  would  put  it,  that  is.  it  grows  toward  the  original  focus  of  Self -conscious- 
ness, away  and  beyond  the  practical  use  of  organic  powers.  It  grows  toward  the  one- 
ness of  all  Original  Causation,  but  it  does  not  grow  toward  the  "Crucial  Point"  in 
the  organic  causes  which  are  now  actively  controlling  civilization.  It  grows  too  far 
beyond  the  practical  requirements  of  daily  life.  The  Ahriman  or  Angra  Mainyu  con- 
sciousness grows  analytically  into  multitudinous  littleness  or  star-ideas,  distant  from 
that  self-conscious  character  which  can  make  reasonable  use  of  means  to  ends.  Ormuzd 
goes  too  far  beyond  the  practical  possibility  of  character-elevation:  his  good  inten- 
tions go  beyond  existing  conditions  into  distant  possibilities  which  are  no  longer  act- 
ualities: therefore  does  his  rule  in  civilization  weaken,  therefore  does  Ahriman  dis- 
pute his  right  to  the  control  of  civilized  life.     While  Ormuzd  errs  on  the  one  hand  by 

126 


over-doinK  jjood  intentions.  Ahrimnn  erra  on  the  otlier  by  deallnj:  too  minutely  with 
means  to  tUe  end  of  living,  by  paying  too  much  attention  to  conditions  and  not  enough 
to  intentions  and  reason.  The  rule  of  Ahriman  falls  because  he  comes  to  ignore  the 
Civilizing  Purpose,  or  does  not  continue  to  carry  it  along  in  a  reasonable  way. 

Throughout  anti(]uity  have  the  dramatizcrs  of  the  active  causes,  which  nialie  or 
mar  civilization,  dealt  with  the  powers  of  Sense  and  Reason,  as  laterals  to  Self-con- 
sciousness, in  ways  similar  to  the  Ormuzd  and  .\hriman  stories.  Too  good  is  as  bad 
as   not  good   enough. 

In  the  Ch'ien  trigram  both  Ormuzd  and  Ahriman  would  appear  as  if  working 
for  the  State,  in  the  K'an  trigram.  Ormuzd.  the  character-evolver,  would  predomi- 
nate over  Ahriman,  the  means-developer,  but  in  a  cyclic  course  of  development.  Ahri- 
man would  come  to  preponderate  over  Ormuzd  until  he  entirely  overwhelm  him.  as 
shown  in  the  K'uu  trigram.  At  this  stage,  civilization  appears  as  having  lost  its 
organizing  power  and  as  having  fallen  into  a  death-struggle  for  means,  having  lost 
its  characterful  doing-power  to  use  the  means  for  public  benefit.  This  is  the  stage 
of  decay  or  regeneration,  when  Mithras,  or  some  other  Saviour  or  Messias.  enters  to 
restore  the  working  order  of  the  human  mind  and  the  re-organizing  procedures  of 
society. 

Fu-hsi.  the  alleged  originator  of  the  Yn-king  diagrams,  of  course  never  knew  of 
Ormuzd.  Ahriman  or  Mithras  or  any  other  of  the  later  mythological  characters 
which  we  know  now.  He  only  knew  the  influence  which  Thought  and  T,angnage  pro- 
duce upon  the  living  power  and  its  living  consciousness  in  civilizing,  intellectualiz- 
ing  and  possibly  daemonizlng  mankind:  and  he  only  formulated  the  various  stages  of 
development  and  evolution  in  an  algebraic  wa.v.  as  shown  in  the  Yh-king  diagrams: 
hut  he  did  his  work  thoroughl.v.  and  hence  his  formulas  apply  properly  to  all  stages 
of  intellectual  and  social  evolution,  and  they  also  apply  properly  to  all  the  verbal 
pictures  of  so-called  sacred  writings  which  were  understandingly  conceived.  .\nd  be- 
cause the  Fu-hsl  formulas  do  so  apply,  we  can  use  any  God-names  from  an.v  of  the 
great   cults,    be   they   from    Egypt.    India,   Persia,   the   Holy   Land.   etc..   etc. 

All  the  great  cults  of  .Vntiqnit.v.  which  owed  their  origin  to  a  thorough  under- 
standing of  the  influence  of  thought  and  Innguage  upon  life  and  its  consciousness,  had 
a  career  of  their  own.  The  thorough  understanding  which  originally  had  given 
birth  to  #hese  cults  was  gradually  lost,  and  the  names,  words  and  stories,  which  were 
used  to  originally  elucidate  the  workings  of  the  cult,  came  to  be  considered  as  mere 
things  of  thought,  which  had  no  known  connection  with  the  living  power  and  its 
consciousness.  Hence  all  great  God-names  and  the  cults  which  they  characterized 
metamorphosed  from  the  highest  possibilities  of  TRUTH  to  the  lowest  depths  of 
error.  This  fact  we  have  to  bear  in  mind  when  we  use  the  God-names  of  antiquity 
— Ormuzd  and  Ahriman  or  Ahura  Mazda  and  Angra  Mainyu,  Kneph  and  Ptah,  Isia 
and  Osiris,  as  well  as  the  God-names  in  testa mentaiy  writ,  for  all  underwent  igreat 
changes  in  meaning  at  various  places  and  stages  of  their  development.  To  talk  about 
the  meaning  of  these  names,  in  this  way  or  that  way.  would  be  thoroughly  Idle;  H 
would  teach  us  nothing  that  Is  worth  knowing  If  we  did  not  eventually  connect  these 
meanings  with  the  causes  of  their  origin  and  development,  and  with  the  causes  which 
are  still  active  in  making  or  marring  civilized  life,  with  the  very  workings  of  self- 
consciousness  and  of  consciousness,  with  the  highways  and  byways  of  thinking  and  of 
using  language. 

Ormuzd  and  Ahriman,  although  appearing  as  separate  personifieations.  In  accord- 
ance with  the  workings  of  analytic  language  and  the  ancient  system  of  prosopopcia 
are  only  representative  of  two  inseparable  factors  In  the  compound  of  human  con- 
sciousness, such  as  our  words  "Reason"  and  "Sense"  Indicate.  In  the  changefulness 
of  intellectual  evolution  these  inseparable  factors  vary  in  predominance  and  subser 
vience  or  alternating  activit.v  and  passivity.    Now    the      Heaven-aspiring      Reason      of 

Ormuzd   rules   civilization:   now    the   Earth-ploughing  Sense  of     Ahriman  assumes  con- 
trol. 

Those  Ideas  are  not  unlike  the  Ideas  of  Eloah  and  Sammael  in  Old  Testament 
myth. 

127 


In  order  to  understanci  the  one  fofus  of  life,  from  which  all  the  ancient  God-ideas 
or  Ideas  of  Orifrinnl  Causation  emanated,  we  may  do  well  to  ilhistrate  the  Chinese  idea 
of  evolution  in  a  few  iip-to-date  words.  Supposinj;  all  the  world  or  any  part  of  it. 
such  as  any  living  animal,  were  frrounrt  into  an  Impalpable  mass  so  that  no  vestige 
of  orjranic  growth  remained,  there  would  be  no  more  organic  life  In  the  mass.  All 
that  would  remain  would  be  the  universal  tendencies  making  for  life.  These  uni- 
versal tendencies  the  ancient  Chinese  called  Seng- Wan-Man.  The  concentration  of 
these  universal  tendencies  into  any  focus  of  individuality,  making  for  the  formation 
of  any  single  cell,  would  be  properly  represented  by  the  Tai-Kih  of  double-active  self- 
consciousness.  The  Self-division  of  the  two  poUiwogs  in  the  Tai-Kih  would  generate 
the  elementary  masculine  and  feminine  cell-forms.  The  living  power  in  these  cell-forms 
would  again  make  for  organic  evolution  of  life,  by  bringing  the  single  cell-form  into 
a  co-operative  and  reciprocal  way  of  working.  The  consciousness.  which  would 
prompt  this  way  of  working,  would  have  emanated  from  the  division  of  the  Tai-Kih 
consciousness,  going  into  organic  branch-development.  The  consciousness,  controlling 
this  organic  development  and  germ-envelopment,  proceeding  in  a  cyclic  way.  as  it  must. 
is  represented  In  detail  by  the  Kua.  The  going  into  organic  dpveloiiment  produces  spe- 
cial aptitudes  of  Doing  and  Knowing,  and  these  aptitudes  specifically  typify  the 
various  stages  of  procedure,  through  organic  and  seed  development.  These  stages  the 
ancient  Chinese  represented  by  their  animal  Zodiac  or  Tchy,  to  depict  the  change- 
fulness  of  the  outer  Knowing  and  Doing-powers.  These  outer  Knowing  and  Doing- 
powers  interact  with  the  inner  Knowing  and  Doing-powers.  The  interaction  is  that 
of  initiative  and  referendum  between  the  outer  or  apostolic  and  the  inner  or  evangelic 
powers  of  conscious  life.  These  few  words  may  give  an  Idea  of  the  Chinese  concep- 
tion of  "life  processing."  Any  pictogram  or  formula,  truly  representative  of  this  "pro- 
cessing." would  appl.v  to  astronomy  as  well  as  to  biology  and  psyeholog.v.  for  elemen- 
tary nature,  life  and  thought  are  all  engaged  In  one  process,  and  the  procedures  of 
all  are  regulated  by  the  same  principles  of  life  and  of  death.  These  principles  the  an- 
cient Chinese  had  made  clear  to  themselves,  and  we  will  try  to  elucidate  them 
later. 

There  are  no  assertions  in  the  above  statement  that  the  Chinese  believed  in  spon- 
taneous generation;  the  process  of  nature,  as  it  exists  at  present,  being  full  of  all  kinds 
of  germs  to  organic  life,  might  make  spontaneous  generation  unnecessary.  The  germs 
of  organic  life  might  invade  elementary  protoplasm  wherever  it  existed  and  convert 
it  into  their  own  special  organisms.  The  above  illustration  is  only  given  to  elucidate 
the  old-time  consciousness  of  original  causation  and  the  fact  that  all  heathenish  God- 
ideas  emanated  from  one  focus  in  living  consciousness,  and  were  not,  as  God-ideas  are 
at  present,  mere  abstractions  of  the  thinking-consciousness. 

The  meaning  of  the  K'an  trigram  is  in  part  glyphically  represented  in  Egyptian 
myth  by  the  two  lions  (Shu  and  Tefnuit)  with  only  one  soul,  that  is.  the  unfolding  of 
elementary  Sense  and  Reason  which  still  hold  to  Self-consciousness.  The  Chinese  part- 
ly represent  this  combination  in  a  still  more  elementary  and  abstract  way  as  Yang 
and  Yin  in  connection  with  Self-consciousness:  Yang  in  Its  connection  with  JA.  being 
conceived  as  predominantly  an  evangelic,  outgoing  and  organizing  tendency,  and  Yin 
predominantl.v  as  a  tissue-building  or  systematizing  tendency,  Yang  and  Yin,  apart 
from  Li.  virtually  represent  the  most  elementary  tendencies  and  capacities  of  Nature's 
activity,  of  which.  In  the  terms  of  modem  science,  we  might  speak  as  electro-mag- 
netic tendencies,  but  which  the  ancient  Chinese  conceived  as  extending  themselves 
throughout    the    World-process    into    all    tne  workings  of  life,  mind  and  thought. 

As  the  K'an  trigram  directly  represents  the  Shu-Tefnuit  idea,  so  may  it  represent 
the  Kneph-Ptah  idea  In  a  more  distant  way.  The  stories  of  the  Shu-Tefnuit  character 
are  very  much  like  the  Chinese  ideas  of  the  original  steps  In  mental  evolution.  Both 
depict  the  same  facts  in  similar  ways.  The  Kua  trigrams  show  the  continuance  of 
these  steps  in  the  cyclic  course  of  generation  and  regeneration,  brought  about  by  the 
action  and  re-action  of  evangelic  initiative  and  apostolic  referendum,  depicted  I  nKua 
and  Tchy.  The  Shu-Tefnuit  tendencies  in  the  way  of  cyclic  generation  and  regen- 
eration,  extend  themselves  as  a   factor  through    the   entire   cycle   of  development   and 

128 


envelopment,  and  so,  in  a  more  distant  way,  does  the  Knepli-Ptali  oliaracter.  It  is 
tills  extension  and  cliangefulness  wiiicli  nialie  it  impossil>le  to  fnily  and  fairiy  de- 
sorilie  a  (Tod-cliaracter  as  lieing  tills  or  tliat.  It  Is  tills  now  and  soinethinR  eise  next 
iiininent.  It  is  merely  a  clianfrefni  factor  in  tiie  I'rocpss  of  liiviiiR, — in  tiie  course  of 
(icvclopment   and   evolution — of   envpiopmerit  and   involution. 

To  denote  this  ehnnjrefuiness,  Kneph  is  represented  sometimes  with  a  Rani's  head, 
as  the  "Oid-mnn  Genius",  and  sometimes  with  a  Horos  head,  as  a  "Boy  Genius",  and 
rtah  similarly  appears  sometimes  as  a  mummy  and  sometimes  as  a  dwarf;  so  also 
does  the  Ejryptlan  Set  sometimes  appear  as  a  jrod-Iike  character  and  sometimes  as  a 
devilish  character:  and  so  with  ail  otlier  God-charncters.  truly  representative  of  th.; 
original  causes  in  the  evolution  of  human  consciousness  and  languajre.  From  all  these 
statements  of  Fact,  it  should  he  evident  that  the  factors  active  in  the  chansrefuiness 
of  orsranlc  evolution  can  only  be  depicted  by  mythical  stories:  and  these  stories  must 
be  elucidated  by  pictoprams  in  order  to  brliiK  tiie  influence  of  the  eye  upon  self-con- 
sciousness to  the  assistance  of  tlie  ear's  work  in  consciousness,  for  reasons  which  will 
become    apparent    later. 

The  K'an  tripram.  to  which  Fn-hsl  points,  indicates  only  the  character  of  commence- 
ment in  the  way  of  evolution,  it  indiciites  the  Morning. — the  Spring. — the  East-charac- 
ter of  the  actinjr  factor  in  mental  evolution.  It  indicates  the  "Water",  or  character 
of  human  feelings,  at  a  certain  level  of  evolulion:  lint  the  onward  movements  in  the 
steps  of  evolution  chauRe  this  character,  pausing  it  to  partake  in  a  more  or  less  ele- 
vated, civillsied  and  intellectualized  procedure:  they  elevate  the  character  of  human 
feelings,  as  shown  in  the  Tul  trigrnm  known  as  "mountain  water",  etc.  The  con- 
sciousness of  feelings  rises  and  descends,  as  the  consciousness  of  thought  acts  and  re- 
acts upon  it.  and  so  does  the  evangelic  consciousness  ebl>  and  flow  by  interaction, 
action  and  reaction,  with  the  apostolic  consciousness. 

Tn  the  pictographic  way  of  elucidating  these  facts  concerning  nature's  inner  ac- 
tivity, the  Kneph-Ptah  character  undergoes  changes  liy  means  of  language  and  the 
consciousness  embodied  in  language,  causing  feelings  to  mount  into  the  realm  of  spoken 
ideality  and  to  descend  back  to  regenerative  mother-nature.  The  counter-procedures 
of  mounting  and  descending  waters,  the  ancient  Egyptians  personified  as  two  female 
.Metatron  Genii  to  the  character  of  Kneph. 

Consciousness  follows  his  word  into  siiecial  ways  and  work  of  mind,  to  some  ex- 
tent, it  rises  as  a  unifying  and  orgtinizing  iiower  toward  tlie  "f'rucial  roint."  the 
"Crossing  Point",  the  "Rationale".  In  tlie  Self-conscious  Frpe-agency  character:  liut 
It  does  not  reach  the  elevated  "Crucial  Point"  to  stay.  If  it  reaches  it  at  nil:  at  any 
rate  It  does  no  longer  actually  enter  into  tlie  cyclic  course  of  generative  and  regenera- 
tive evolution,  but  it  now  only  acts  as  a  factor  In  the  civilizing  instinct.  Into  which 
the    Kneph    and   Ptah    characters   have   really    withdrawn    themselves. 

The  Kneph  character,  then,  did  no  longer  play  an  active  part  in  the  civilizing 
business  as  far  as  the  living  language  of  ancient  Egypt  was  concerned:  it  only  ex- 
isted as  a  factor  In  the  civilizing  instinct  at  a  height  midway  lietween  the  water-level 
of  elementary  feelings  and  the  Are  of  superstitious  ideality.  It  had  sunk  into  the 
dying  rest,  that  is.  become  dormant  In  human  consciousness,  active  only  at  times  as 
a    "Living    Dream",    as    the    figurative    hin^uage  of  antiquity  put  it. 

From  the  Kneph  Genius,  then,  springs  only  an  early  movement  of  Living  Con- 
sciousness into  the  embodiment  of  Organic  Language.  This  movement  is  carried 
along  by  Isis.  Osiris  and  the  other  great  Gods  to  Its  fullness,  but  only  to  go  Into  over- 
development and  degeneracy,  and  toward  rpgeneratlon.  The  hierarchy  of  Egypt  held 
to  the  Kneph-Ptah  step  in  the  evolution  of  the  Free-agency  knowing-powers,  as  our 
theologians  hold  to  Dogma.  In  order  to  give  their  organizing  endeavor  a  conscious 
footing  In  Original  Causation.  The  tenets  of  the  early  Egyptian  cult  centre  about  Isis 
and  Osiris  and  their  assistant  language-evolving  G«nii,  who  functionate  and  orriclate 
in  the  Upper  and  Nether  Worlds,  as  fully  evolved  Organizing  Genii,  active  or  passive. 
Kneph's  creation  is  only  the  work  of  Spoken  Thought,   in  the  Process  of  Civilization. 

129 


holdiiiK  to  the  creative  principles  in  the  Process  of  Nature.  Kneph  is  an  original 
demiurge  and  hunmuity-maker,  not  by  his  physical  work  of  hands,  but  by  virtue 
of  his  WORD  (LoROs),  the  first  gift  of  Urganic  I,anguage  to  man's  animal  nature 
(Hurm.    Monas.) 

Kneph  was  "noetarches,"  father  of  the  "thinkable"  regarding  FACT;  for  the  Living 
Oousciousness  in  the  Process  of  Creation  became  "thinkable"  by  the  embodiment  in 
Organic  Language  which  he  gave  it.  He  made  the  limbs  of  Osiris,  the  members  of 
Organic  Language,  which,  proceeding  "after  the  manner  of  Nature"  served  to  or- 
ganize society  in  accordance  with  creative  principles.  With  his  right  eye  he  saw 
Fact  l)y  virtue  of  the  I^iving  Consciousness,  and  with  his  left  eye  by  virtue  of  the 
Thinking  Consciousnes.s. 

As  a  second  creator  or  demiurge  of  humanity  aitpears  Ptah,  the  "to-order-setter", 
the  sensible  systeunitizer  in  the  truth-telling  business  after  the  manner  of  "Living 
Nature",  the  tissue-building  "Protector  of  Living  Truth".— "born  from  the  (>gg  which 
emerged  from  the  mouth  of  Kneph",  (Eusebius,    Prnefer.    Evang.) 

Ptah,  the  intellectual  tool-maker  and  sense-sustaining  Genius,  is  said  to  be  9000 
years  older  than  any  of  the  Gfods — the  Noetoi — the  gods  which  are  personifications  of 
thought-born  factors  in  Organic  Consciousness,  by  Organic  Language  evolved,  in  the 
civilized   mind   surviving,   if   not  also  dormant  in  the  civilizing  instinct. 

The  unborn  Jind  self-existing  Kneph  enclo.ses  the  Ptah  character,  as  Native  Reason 
encloses  Common  Sense.  Ptah  represents  only  a  capacity,  and  Kneph  another,  in  the 
same  consciousness  which  surrounds  original  self-consciousness.  Ptah  Is  the  sensible 
niter  ego  of  the  reasonable  Kneph. 

The  meaning  of  the  Kneph-character  or  Chnum.  is  iirobably  best  rendered  by  our 
words:  Native  Reason  in  the  Process  of  that  alphabetic  Language  which  furnished 
the  first  verbal  embodiment  of  Fundamental  Principles  to  the  evolution  of  Free- 
agenc.v  power  and  Organic  Society. 

Ptah.  like  Kneph.  is  double-active,  bi-polar.  duo-spernial.  "enclosing"  both  mas- 
culine   and    feminine    powers    CHorapoUo    Hierog.) 

Kneph-Ptah's  work  is  "protogonos."  that  is,  emanatinir  from  original  self-conscious- 
ness, and  arising  into  action  as  a  First  Cause  to  the  generation  of  Organizing  Powers 
within  and  between  the  coiinter-active  forces  of  chaotic  nature  (Yang  and  Yin  as  the 
Chinese  put  it);  while  Osiris  and  Isis  are  'participans."  that  is,  of  special  faculties  and 
Organic  Powers   generated  in   the  changeful  course  of  "Timely"   life. 

The  difference  between  the  old-time  Ideas  of  "protogonos"  and  "participans". 
which  all  the  great  cults  have  in  common,  might  be  more  readily  understood  by  look- 
ing at  the  ideograms  on  the  Chinese  "cash"  shown  further  on.  These  ideograms  by 
a  few  simple  lines  illustrate  and  formulate  the  workings  of  self-consciousness  and  of 
special  consciousness  in  all  Causation.  By  using  the  Chinese  symbol-language,  we 
might  say  that  Kneph-Ptah  is  of  Tai-Kih  origin  and  Isis-Osiris,  "Kua  and  Tchy  born", 
the  one  representing  an  emanation  from  the  original,  ever-existing,  self-conscious  cau.se; 
in  the  beginning  of  a  type  of  Organic  Creation,  and  the  other  the  cyclic  procedure  of 
specialized  powers  in  their  generation  and  regeneration. 

The  Kneph-emanation  from  self-consciousness  furnishes  the  "Egg"  or  impulse  to 
Organic  Creations  of  thought  and  language,  and  in  furnishing  this  impulse,  it  ex- 
pends its  "Doing"  powers,  partly  by  going  along  into  the  generation  of  "Special" 
Doing  Powers,  and  partly  by  sinking  back  to  rest  and  regenerate  itself.  The  im- 
pulse is  "protogonos".  of  pre-organic.  self-conscious  origin:  it  is  First  Cause,  like  the 
Kneph-Ptah  Egg.  The  organizing  work  is  then  carried  along  by  the  Special  Powers, 
which  are  "participans".  like  Isis-Osiris. 

The  stories  of  Kneph.  the  language-giver  and  humanity-maker,  and  of  Isis  and 
Osiris,  the  organizers  of  language  and  society,  are  glyphic  ways  and  means  of  de- 
picting  and    formulating    the   causes   of   development  and  evolution  in  the  Way  of  Life. 

A  practical  up-to-date  illustration  of  these  old-time  glyphic  formulas  may  serve  to 
illustrate  the  sub.1ect. 


130 


Supposing  a  town,  isolated  from  all  civilization,  existed,  in  which  the  Men-of- 
Ready-AIoney  were  at  war  to  the  knife  with  the  Iland-to-nioiith  Industrial  Worliers. 
society  tlius  being  in  a  disorganized,  counter-active  chaotic  state, — all  "Yin  and  Yang," 
without  "adjudicative  middle.  Li."  the  men  of  money  crying  "Shoot  the  rabble!"  the 
bread-winners  yelling  "Hang  the  money-mongers!"  Supposing  then,  at  the  "Critical 
Point"  some  promoter  turned  up.  who  was  both  Sensible  and  Reasonable,  that  is  could  de- 
velop sensible  means  and  make  reasonable  use  of  them;  and  supposing  he  made  the 
suggestion  to  harmonize  the  contestants'  interests,  by  organizing  a  flnanclal-iudustrial 
Trust;  and  supposing  that  he  actually  carried  his  i)lan  into  execution,  the  impul.se 
in  the  promoter's  mind,  in  the  Egyptian  way  of  using  glyphic  forms  of  speech,  could 
l)e  called  Kneph-Ptah.  His  impulse  M-ould  be  "autarkes".  or  self-generator  of  the 
iMisuing  ideas.  The  idea  would  be  "protogonos".  original  born  to  the  plan.  The  sug- 
gestion made  to  the  contestants  would  be  the  "l-.^gg  from  the  mouth  of  Kneph."  The 
f.ict  that  the  contestants  take  up  the  suggestion  and  carry  it  along  makes  their  men- 
tal jiowprs  "partieipans".  like  Isis  and  Osiris:  that  is.  it  makes  the  mental  powers 
of  the  contestants  special  causes  generating  the  organic  work  in  the  Way  of  Ijfe: 
and  all  the  mental  powers  active  in  and  about  tlie  i)lan.  would,  in  the  glyphic  way  of 
speaking,  be  represented  as  Gods,  demi-gods  or  heroes,  bringing  about  the  nt-oue- 
niaking  of  conflicting  interests  and  the  establishment  of  social  harmony,  by  organiza- 
tion   in    accordance    with    Living   Principles. 

In  New  Testament  writings,  the  difference  between  Protogonos  and  Partieipans, 
the  Life-giving  impulse  and  the  organic  meiins  of  practically  applying  and  perfecting 
the  impulse  in  the  Way  of  Life,  is  illustrated  in  the  difference  Itetween  Christ  and  the 
evangelists  and  apostles.  The  Christ-Logos  or  "WORD  of  God"  Is  "protogonos"  to  the 
Christian  Cult:  the  evangelists  and  apostles  .-ire  "partieipans"  to  the  work  of  Civilizing 
Ininianity. 

The  glyphically  and  hermeuoutically  worded  formulas  of  religio\is  thouglit  all  re- 
iiuirc  matter-of-fact  and  up-to-date  elucidations  to  become  intelligible  to  the  termi- 
nologically  developed  mind.  The  thinkers  of  anti<iuity  have  labored  much  to  elucidate 
the  workings  of  their  sacred  formulas  by  ju-actical  application,  without  accomplish- 
ing much  In  the  way  of  making  tlie  fornudas  intelligible.  The  practical  applications 
•ire  always  fragmentary,  throwing  only  side-lights  on  the  subject,  as  does  the  above 
illustration. 

The  Kneph-Ptah,  Isis-Oslris  formulas  refer  to  the  development  and  evolution  of 
language  and  of  special  faculties  and  organic  powers  of  mind  which  build  up  civiliza- 
tion as  a  whole,  and  not  in  application  to  any  imaginary  town,  as  in  o\n'  illustration. 
Tliese  fornuilas  are  sweeping,  matter-of-fact  impressions,  no  matter  how  fanciful 
glyphic.   hermeneutic   or   other   figurative   Types  of  speech,  may  make  tliem  appear. 

The  idea  of  "protogonos"  or  "original-born",  does  not  make  a  God-character,  such 
as  Kneph.  an  original  language-giver;  it  only  makes  him  a  language-improver  on  the 
original  plan.  Other  such  improvers  are  Merodach  and  Nebo;  Kadmos.  Hermes,  the 
Daemogargon  to  whom  Lactantius  refers,  etc. 

The  idea  of  improvement,  which  connects  Itself  with  these  characters,  is  often 
only  an  idea  of  intellectual  regeneration,  aiming  to  make  Thought  return  to  the  care 
of  Feelings  and  to  its  original  hold  on  the  "Crucial  Point."  This  return,  in  the  New 
Testament  is  depicted  by  the  .Tohn-the-Baptist-stories.  .Tohn.  baptising  in  the  "River 
of  Reason",  washes  away  the  filth  which  Erring  Thought  has  caused  to  accumulate  in 
and  about  Living  Consciousness,  purifying  it,  putting  it  in  the  K'an  stage,  as  the 
Chinese  would  say.  and  preparing  it  for  healthful,  regenerative  growth.  In  the  Baby- 
lonian myth  it  appears  as  the  advice  which  Ea  gives  to  his  son  Merodach  in  regard 
to  restoring  the  deranged  conditions   of  society. 

The  word  "original",  like  the  words  '  self-existing"  and  "eternal  power"  or  "de- 
miurge", "world-making  God"  is  only  an  instance  of  the  extravagant  use  of  language 
In   which  myth  abounds. 


131 


It  must  not  be  imajiined  that  modern  EK.vptoloRists,  who  undertake  to  explain  the 
meaning  of  the  Art  of  iiucieut  Kjrypt,  understand  the  thoughts  and  intent  which  the 
ancient  Etr.vptinns  originally  embodied  in  it.  In  order  to  understand  that  meaning  it 
is  necessary  to  understand  the  very  workings  of  Kgyjitian  consciousness,  in  language 
embodied,  and  t)y  dogmas  defined,  for  out  of  these  the  Egyi)tian  cults  and  their  icono- 
graphy grew.  The  workings  of  these  dogmas  are  not  at  all  nii,.erstood  by  Egyptolo- 
gists. The  works  bearing  pretentious  titles,  referring  to  the  subject,  are  not  elucida- 
tions of  the  consciousness  which  originally  lived  in  the  Egyptian  mind,  but  they  con- 
tain only  exi>ressions  of  the  consciousness  which  lives  in  the  modern  mind:  and  these 
two  kinds  of  consciousness  are  as  different  as  the  day  of  natural  intelligence  is  dif- 
ferent from  the  day  of  ncipiired  intellectuality.  .\  few  specimens  of  that  which  mod- 
ern learning  thinks  it  knows  about  Egyptian  dogmas  have  been  published  In  the  work 
entitled  I.EHRBUCH  DER  AEGYPTISCHEX  DOGMATIK.  by  GERNANDT,  a  work 
which  went  througli  three  editions  within  a  comparatively  sliort  time.  Anyone  interest- 
ed in  the  sul).1ecS  can  see  for  iiimself  how  much  Sense  and  Reason  he  can  get  out  of  this 
wcn-k,   whidi   is  prolialily  tlie  best  extant. 


n 

Picture  foom  Professor  Enuau's 
"Aegypten  und  Aegyptlselics  lyeben 
im  Altcrtuin".  and  hi.s  interpretation 
of  Its  meaning  ac<'Oi*dlng  to  tlie  literal 
translation  of  tlie  inscription. 


KING  8BTY  1.  OFFERS  WINE  BEFORE  OSIRIS.  "TO  THE  CHIEF  GOD 
OF  THE  WEST  (i.  e.  of  the  kingdom  of  the  dead),  the  Great  God.  the  Lord  of  Aby 
dos.   Uennofre,  the  Lord  of  Eternity,  the  Ruler  of  Eternit.v"  (Erman) 

At  the  time  of  the  publication  of  this  work,  Herr  Erman  was  the  regularly  an- 
nointed  Professor  of  Eg.vptolog.v  in  the  Universit.v  of  liCipzig.  He  is  associated  with 
Prof.  Brugsch,  and  a  true  e.xponent  of  the  historically  insane  school  of  up-to-date 
archaeology. 

King  Sety  is  the  personification  of  the  sovereignty  of  the  Free-agency  deter- 
mining-power at  a  certain  stage  of  intellectual  evolution,  called  a  D.vnasty.  His  offer 
of  wine  to  the  Osiris  famil.v,  shown  in  the  above  picture,  means  that  the  Free-agency 
mind  respects  the  organizing  power  in  the  dormant  civilizing  instinct,  which  the  nat- 
ural use  of  language  originally  evolved  out  o  f  the  organizing  power  of  life,  active  in 
the  process  of  nature. 

The  religious  ceremonies  of  antiquity  liarl  a  matter-of-fact  meaning,  designed  to 
connect  the  temporarily  reigning  system  with  the  eternal  workings  of  the  organizing 
(Jenius.  A  perverted  remnant  of  this  old-time  meaning  still  exists  in  the  modern  idea 
of   "king  by    the  grace   of  God". 

The  people  in  general  imagine  that  the  writing  on  tlie  lirisetta  stone  has  given  mod- 
ern learning  some  unfailing  means  to  read  the  thought  and  intent  of  the  ancient 
Egyptians.  This  kind  of  imagimUion  is  error.  The  literal  translation  of  demotic  writ- 
ing conveys  no  sacerdotal  meaning.  The  literal  meaning  of  words  is  onl.v  in  a  ver.v 
remote  wa.v  explanator,v  of  that  consciousness  which  maintained  the  life  of  Eg.vptia:i 
civilization.     The  sacerdotal   meaning  of  the  mythical  stories  and  art  of  ancient  ^gypt 


:32 


represeutetl  tlie  (■oiisciinisiioss  wiiicli  oritfiiuilly  fjnvo  oharaoter  ;ui<l  form  to  lOjiyptian 
civilization,  it  represented  it  in  ii  truer  Lijflit  tliun  historie  notes  ever  did  or  ever  can. 
for  tliese  notes  are  only  abstract  hints  at  soiuetliiuf:  which  lives  beyond  the  reach  of 
words.  The  sacerdotal  meanings  of  mythical  stories  and  art  are  not  given  iu  historic 
notes.  Max  Muller  says:  "In  spite  of  the  abundance  of  materials,  iu  spite  of  the 
"ruins  of  temples,  and  numberless  statues  and  half-decii)hered  papyri,  I  must  confess 
"that  we  have  not  yet  come  very  near  the  l>eatinj;s  of  the  heart  that  gave  life  to  all  this 
"strange  and   mysterious  grandeur."' 

What  modern  learning  tliinks  about  the  Kgyptian  cult  and  the  meanings  of  its 
worl<s  of  Art,  may  be  .seen  from  the  remarks  of  ICrnuin,  who,  although  a  popular  writer. 
is  quite  in  line  with  the  foremost  learning  of  o\u-  day  with  regard  to  all  matters  concern- 
ing ancient  Egyi)t.  Erman.  in  the  translation  <if  liis  wcu-k  by  H.  M.  Tirard,  on  jmge  282, 
makes  the  following  remark: 

"Tlie  decoration  of  the  teniple  corn'spondcd  witli  its  sacred  character,  being  al- 
"niost  thnaighout  purely  religious.  The  walls  and  pillars  were  generally  covered  from 
"toi)  to  bottom  with  representations  of  the  gods:  the  brilliant  colouring  brightening  the 
"broad  spaces  in  the  building.  These  pictures  were  little  more  than  ijure  decoration, 
"and  their  monotony  is  almost  incredilile.  We  sec  the  king  standing  in  a  stiff  pos- 
"ture.  dressed  in  a  costume  of  ancient  d.-ite.  with  the  great  divinities  of  the  temple. 
"The  principal  god  holds  the  sign  of  life  to  liis  nose;  the  goddess  l)lesses  liim.  laying 
"her  hand  on  his  shoulders:  the  third  and  youthful  god  looks  on.  and  Thoth'.  the  scrioe 
"of  the  god.  marks  down  the  "millions  of  years",  which  these  divinities  bestow  upon 
"the  I'haraoh.  The  following  scenes  also  constantly  occur:  two  gods  embrace  the 
"monarch,  or  a  goddess  gives  him  her  breast:  Horns  and  Set.  the  gods  of  war.  teach 
"him  to  slioot  with  bow  and  arrow;  or  the  monarch  st;\nds  in  suiiplication  l>efore  several 
"gods  seated  on  their  thrones  In  two  eolunms  one  over  the  other,  all  being  exactly 
"alike;  or  these  divine  puppets  themselves  approach  the  I'haroali  in  two  long  rows,  in 
"order  to  express  their  thanks  to  him  for  this  lieautiful  monument.  That  these  reliefs 
"were  ))urely  decorative  and  served  no  other  purpose  tli;ui  to  enliven  witli  their  colour 
"the  large  blank  spaces  of  walls  and  pillars,  we  see  by  the  fact  that  tliey  are  rei)eated 
"ou  the  corresponding  parts  of  the  architecture,  wlierc  they  are  all  turned  in  tlie  oppo 
"site  direction   for   the   s;ike   of   symmetry." 


"King  Ramses  II  receives  from  .\nion  Ke.  "The  Lord  of  Kariiak'".  who  is  seated  In 
"a   chapel,   the  sign  of  tlie  nnnd>erless  festivals  which   lie  should  yet   live  to  see. 

"The  god  says:  ".My  beloved  son  of  my  bod.v,  lord  of  the  two  countries.  User-nni 
"Re.  diosen  of  Re.  I  give  thee  tlie  two  countries  in  peace.  I  give  thee  millions  of  festi- 
"vals  in  life,  duration  and  purit.v.""  But  the  consort  of  Amon.  "the  lady  of  heaven  and 
"the  ruler  of  the  gods"",  says:  "I  place  tile  diadem  of  Re  on  thy  head,  and  give  thee 
"years  of  festivals,  whilst  all  the  liarbariaiis  lie  iieneath  thy  feet.'"  The  moon-gon 
"Chons,   "the  child  of  the  two  gods"",  says:  "I  give  thee  thy  strength." 

133 


"The  same  may  be  said  of  nuuiberless  iuseriptious  of  the  temples;  their  couteuts 
•'are  quite  secoudary  to  their  decorative  purpose.  The  god  assures  the  icing  over  aud 
"over  agaiu  iu  these  words,  "I  give  tuee  years  of  eternity  aud  the  joyful  government 
"over  the  two  countries.  So  long  as  I  exist,  so  long  shalt  thou  exist  ou  'earth,  shiu- 
"Ing  as  King  of  Upper  Egj'pt  and  King  of  Lower  Kgypt  ou  the  throne  of  the  living. 
"As  long  as  heaven  endures  thy  name  suull  endure,  aud  shall  grow  eternally,  as  a  reward 
"for  this  beautiful,  great,  pure,  strong,  excellent  memorial  that  thou  hast  erected  to 
"me.  Thou  hast  accomplished  it,  thou  ever  living  one."  In  other  places  the  god  says: 
"I  bestow  ui)ou  thee  life,  duration,  purity.or  "1  bestow,  upon  thee  everlasting  life 
"of  Ue,  and  his  years  as  monarch  of  the  two  countries;  the  blacli  and  the  red  laud 
"lie  beneath  thy  throne,  as  they  lie  daily  beneath  that  of  He."  Or,  agaiu,  "My  son 
"whom  I  love,  my  heart  rejoices  when  I  see  thy  beauty;  thou  hast  renewed  for  me  once 
"more  my  divine  house,  as  the  borizou  of  the  sky.  For  this  reason,  1  give  to  thee  the 
"eternal  life  of  Ke  aud  the  years  of  Atum." 

From  this  quotation  it  will  be  evident  tliat  the  alleged  interpretation  aud  elucida- 
tious  of  the  consciousness  of  ancient  Egypt,  aud  its  artistic  representations,  are  con- 
ceived aud  depicted  by  modern  learning  as  liaving  been  entirely  devoid  of  Sense  aiul 
Ueasou;  wheu,  as  a  matter  of  fact,  the  ancient  Egyptians  ^^•el•e  infinitely  further  ad- 
vanced in  all  sensible  and  reasonable  couceptious  of  nature's  inner  activity  thau  learning 
is  at  present.  It  is  for  this  reason  that  modern  Egyptologists  cannot  decipher  th(? 
thought  and  intent  embodied  iu  sacerdotal  Art  and  writings  of  Egypt.  Ao  thinliiug  mind 
can  go  beyond  the  limits  of  its  own  icnowiug  powers.  Ancieut  Kgj'pt  occupied  a  po- 
sition as  high  in  the  developmeut  of  Sense  and  Ueasou  as  is  the  position  of  modern 
intellectuality  iu  all  matters  concerning  meclianical  system.  That  which  seems  un- 
knowable to  modern  science  was  self-evident  in  the  consciousness  of  the  original  Egypt- 
ian luiuUers.  Wheu  a  modern  analytic  thinker  undertakes  to  elucidate  the  thoughts  of 
ancient  Egj'pt,  he  talks  of  that  which  to  him  is  uukuowable,  and  which  he  cannot  pos- 
sibly represent  bj-  terminological  language,  fully  and  fairly.  The  learnedly  alleged  fool- 
ishness of  the  ancient  Egyptians  is  nothing  else  than  an  evidence  of  the  actual  fool- 
ishness of  modern  learning,  iu  its  attempt  to  conceive  and  represent  the  Causes  of  Life 
by    its    aual3'tic    ways   aud    means   of    thinking. 

Amon  Ita  is  a  personiticatiou  of  a  factor  in  that  causation  which  evolved  the 
now  dormant  civilizing  instinct;  he  is  tue  "old-man  Genius"  of  ancieut  Egypt,  wlio  be- 
gan the  work  of  making  Fact  or  nature's  a  ctivity  known  as  it  is  iu  itself  aud  not  as 
analytic  thought  may  happen  to  conceive  it.  Ue  is  a  pre-alphabetic  (jeuius,  who 
l)layed  a  part  in  the  evolution  of  the  huma  n  knowing-and  doing-powers  which  are  now 
vested  in  the  dormant  civilizing  instinct  and  which  underlie  the  growth  of  later  Free- 
agency   ijowers. 

The  Egyptian  Maut,  consort  of  Amo  n  Ka,  is,  like  the  Chinese  llsi  Wang  JVlu,  a 
liersouifled  conception  of  the  original  mother-consciousness  of  the  civilizing  instinct, 
liy    rational    use    of   pre-alphabetic    language  evolved. 

Chous  personifies  the  reflective  power  s  of  thought,  fully  evolved  aud  able  to  re- 
present the  sum  and  substance  of  Fact — the  world  process— conceptlvely,  by  ways 
aud  means  of  word-vested  ideas. 

Chous  of  Egypt,  like  the  Babylouian  Izdubar,  is  the  siipi)orter  of  characterful  or- 
ganization  and   the   opponent  of   characterless  system. 

It  is  with  the  Egyptian  God-idea,  as  it  is  with  the  ancient  God-ideas  of  all  other 
great  cults.  They  were  embodied  iii  radicals  and  cardinals  of  language,  in  charac- 
ter-glyphs, and  stories  elucidating  their  careers;  l)eing  thus  embodied,  they  appear  iu  old 
'I'ypes  of  language,  of  which  modern  learning  has  no  conception.  Yet  these  out-of-date 
embodiments  of  consciousness  in  language  once  threw  Light  into  the  inner  workings  and 
procedures  iu  the  developmeut  and  evolution  of  the  Powers  of  Life  and  Mind  iu  the 
World  Process.  The  older  Egyptians  knew  no  Gods,  who  were  not  embodied  in  human 
life  aud  consciousness  as  powers,  which  had  raised  humanity  above  the  animal  level. 
'I'hey  knew  nothing  about  gods  living  in  unknown  worlds  and  acting  at  a  distance  with- 
out practical  means  of  coinmuuicatiou,  to  develop  the  human  powers  of  Fact-knowing 
aud   Truth-telling. 

134 


It  is  the  folly  of  historic  learuiug  wbioli  iuveuts  fiirelKH  Goda,  witli  wliom  the 
hiiiuau  mind  cannot  commune  by  its  existing  powers  and  means  of  consciousness.  For- 
eign Gods  in  foreign  worlds  are  products  of  folly.  It  is  folly  to  assume  that  the  Original 
Cause  properly  called  God,  did  not  equip  the  mind  of  man,  its  Free-agent,  with  means  of 
Ivuowing  Itight  from  Wrong,  Good  from  Evil— with  means  of  doing  the  Kight  Thing  at 
tlie  Right  Time,  to  make  the  Free-agency  power  and  Civilization  a  success.  It  is  stupid- 
ity not  to  know  the  God-given  ways  and  means  to  Fact-knowing,  Truth-telling  and  Right- 
doing.  It  is  unnatural  ignorance  of  life  and  mind  which  does  not  know  the  ways  and 
means  by  which  the  thinking  powers  can  connect  themselves  with  the  causes  of  their 
origin  which  are  still  active  within  them,  for  where  the  effect  lives,  there  the  cause  is 
active.  Folly,  unnatural  ignorance  and  superstition  liave  always  introduced  foreign 
God-ideas  into  the  civilized  mind,  to  disturb  its  working  order  and  to  afflict  humanity 
with  the  effects  of  devilish  possession. 

The  meaning  of  no  sacerdotal  work  of  Art  is  fairly  rendered  by  motlern  learuiug, 
aor  can  it  ever  be  so  rendered  while  modern  learning  fails  to  define  the  meaning  of  the 
divine  names,  so  as  to  approximately  create  the  same  consciousness  in  the  modern 
mind  which  once  lived  in  the  ancient  mind,  and  to  whicli  the  name  appealed.  To  say 
as  does  modern  learuiug  :  "Ra  means  the  "sun"  and  Ma  means  "mother"  and  Set  means 
"the  God  of  War",  "is  merely  giving  expression  to  the  intellectual  rot  which  has  accu- 
mulated in  the  mind  of  the  modern  Egyptologist.  Similar  rot  has  often  accumulated  in 
learned  minds  in  former  ages.  It  was  this  kind  of  rot  which  Herakles  cleaned  out  of  the 
AUGEAN  stable,  by  turning  a  clear  current  of  Common  Sense  through  it. 

Had  Herr  Erman  understood  the  difference  between  the  figurative  language  of 
Ancient  Egypt  and  the  terminological  language  of  our  day,  he  would  have  known  more 
about  the  subject  of  which  he  was  speaking.  He  would  have  known  that  the  reference 
to  the  two  countries  in  his  (luotation  given  above,  refers  to  the  two  realms  of  mind— 
the  inner  motlvity,  and  the  outer  adaptability.  He  would  have  known  that  "king" 
means  "Free-agency  Determining  PoAver,,'  and  that  "festival"  means  "Free-agency  re- 
joicings in  the  rule  of  Right  and  Reason."  He  would  have  known  that  the  long  pro- 
cessions which  approach  what  he  calls  "a  god"  from  opposite  directions,  are  not  mere 
matters  of  symmetry,  purely  decorative  in  character,  but  that  they  depict  the  counter- 
activity  of  faculties  of  life,  mind  and  thought,  acting  toward  one  common  purpose  and 
endeavor.  The  reason  why  Herr  Erman  finds  the  religious  inconography  of  Ancient 
Egypt  absurd  is  that  he  so  conceived  it,  for  want  of  better  understanding.  This  same 
lack  of  understanding  is  notable  in  the  interpretations  of  all  old-time  works  of  religious 
thought,  our  own  Testamentary  writings  not  excepted. 

One  learned  word-knower  begins  by  stating  that  "A.MOX  UA"  means  the  sun,  and 
by  asserting  that  the  Egyptians  were  sun  or  other  phaenomena  worshippers,  because  ne 
himself  has  uo  understanding  of  anything  but  phaenomena;  and  every  other  man  of 
learning,  equally  devoid  of  understanding,  repeats  the  first  man's  silly  assertion.  Thus 
the  absurd  lie  passes  along  the  walks  of  university  learning  through  an  age  of  intel- 
lectual delusion.  This  way  of  passing  the  lie  along  is  what  modern  learning  considers 
Truth-telling  in  the  waj'  of  enlightenment. 

As  far  as  I  have  been  able  to  find,  in  looking  through  tlie  suljject  of  original  Gods, 
I  have  found  none  who  were  not  Language-givers  for  the  purpose  of  perfecting  the 
Knowing-  and  Doing-Powers  of  mankind.  None  of  the  original  Gods  were  merely  think- 
ing Powers  or  speaking  Genii;  but  they  were  Living  (Jenii  and  Creative  Powers,  who, 
b}'  ways  and  means  of  language,  evolved  luiniau  consciousness,  in  order  to  advance  the 
civilizing  purpose  Into  the  Free-agency  character. 

Consciousness  depends  upon  language  for  its  development,  and  civilization  depends 
upon  consciousness  and   Free-agency   Character  for  its  welfare. 

The  God-consciousness  of  humanity  originated  naturally  in  the  reverence  which 
the  thoughtful  mind  feels  for  the  Genius  of  life,  who  gave  it  superior  knowing-and 
Free-agency   doing-powers.     The  original   God-consciousness   was   naturally    much   alike 


1» 


ill  all  mankind;  it  forniod  itself  nbout  th 
ter,  which  sought  to  unify  tlie  requirement 
cjuirements  of  temporary  and  fatal  system 
seemed  to  have  aimed  at  drawing  tue  att 
unitication.  (see  the  Chinese  lA  Ki)  The  o 
came  lost  to  later  thought;  ceremonies  wit 
rule,  routine — ritual — as  the  original  God- 
tied  Into  all  sorts  of  (Jod-idcas,  which  no  t 


e  focus  of  self-conscious  Kree-agency  charae- 
s  of  organic  continuity  of  life  with  the  re- 
s.  All  religious  ceremonies  origiually 
ention  of  thought  to  the  necessity  for  such 
riglnal  meaning  of  these  ceremonies  be- 
hoHt  meaning  became  a  mere  matter  of 
consciousness  became  diverted  and  diversi- 
wo  thinking  minds  ever  entirely  share. 


81 

The  Mythical  IjOCXTST,  representa- 
tive uf  opinions  regarding  Ught  and 
Ulght. 


Mythical  btory  and  Sacred  Art  depicted  ready-made,  fixed  and  standardized 
opinions  usually  as  star-ideas;  and  the  work  which  opinions  about  Light  and  Uigut 
do  in  civilization,  as  a  Locust-pest.  They  generali.v  depicted  intellectual  derange- 
ments by  physical  disorders,  mythicaiiy  called  diseases  or  pests,  or  descrilted  as 
calamities  of  one  kind  or  another.  The  locust-idea,  in  particular,  served  to  depict  the 
unsavory  character  of  the  world-vested,  letter-of-the-law  consciousness  which  ignored 
the  living  consciousness  in  the  civilized  mind  and  the  self-conscious  spirit  of  the  un- 
written law  of  life.  The  locust-character  tlgured  in  direct  opposition  to  that  of  the 
bird-headed  Horos,  for  the  purpose  of  distlnguisliing  tlie  irrational  opinions  of  system- 
atic thinkers  from  the  ideality  which  had  fitness  of  siu'vivai  and  regenerative  powers. 
The  difference  between  the  Horos-ideality  and  the  locust-idea  rested  on  the  difference 
between  Ankh  and  Uas — the  symbol  of  the  living  consciousness  and  the  symbol  of 
the  thinking  consciousness — which  were  usually  placed  in  the  hands  of  some  Geniu.« 
who  had  rational  determining-powers,  or  at  least  a  fully  evolved  Free-agency  will. 
The  Uas  or  Cucupha-headed  scepter,  i^owever,  differed  from  the  locust,  inasmuch  as 
the  former  represented  ideality  holding  to  tlie  living  principles  which  evolved  the 
civilizing  instinct  and  the  Free-agency  self-consciousness,  while  the  latter  ignored 
these  principles   and   the   natural   requirements  to  higher  organic  evolution. 

The  Ankh  or  Sistrum,  held  in  the  hands  of  a  Determining  Genius,  figured  as 
the  double-active  power  of  common  sense  to  select  and  reject  understandingly,  and 
the  Uas  figured  as  the  symbol  of  special  sense,  by  thought  e.Kteuded  into  the  work- 
ings of  the  intellect. 

The  earlier  Egyptians  seemed  to  have  looked  upon  intellectuality  as  something 
approaching  an  une<iuivocal  blessing,  no  matter  what  were  its  fatal  extravagances 
and  waywardness.  They  apparently  saw  more  good  and  less  evil  than  otlier  civil- 
ized races,  not  oulj-  in  the  abstract  ideas  represented  by  the  serpent-and  Cucupha- 
characters  and  denounced  by  later  cults  as  evil-workers,  but  they  considered  abstract 
intellectuality  in  general  as  much  of  an  Agatho-daemon  or  Holy  Ghost-power,  to  be 
i-evered.  Later  cults  usually  went  to  excess  in  attacking  abstract  intellectuality  and 
its  fixed  star-ideas,  as  unequivocal  evil-workers.  Abstract,  ready-made  ideas  and 
ideals  nniy  have  lost  their  prestige  in  later  times,  because  in  the  onward  development 
of  intellectualitj'  and  analytic  language,  thought  lost  its  natural  hold  on  living  con- 
sciousness, on  the  inner  workings  of  nature  and  on  fundamental  principles,  and  be- 
came  more  and   more  self-sufficient   and  unduly   wayward. 

As  civilized  life  and  its  controlling  Intellectuality  advance,  so  does  knowledge  come 
to  consist  of  an  inorganic  conglomerate  of  ready-made  ideas.  Ideality  will  cut  loose 
from  living  consciousness,  as  the  sliip  of  life  goes  to  sea — perhaps  never  again  to  find 
anchorage    in    elementary    mother-conscious  nes.s. 


136 


The  star-ideas,  which  were  oriKliially  uuly  means  to  ends,  came  to  assume  the 
character  of  life-coutrolling  powers:  the  character  of  the  Upright  Basilisli  metamor- 
phoses Into  the  character  of  the  serpent  who  deceives  the  whole  world.  The  Cucupha- 
ideality  metamorphoses  into  the  character  of  the  devastating  locust-idea — the  enemy 
of  the  garden-spots  of  civilization.  Abstract  ideality  and  intellectuality  came  to  be 
njythically  represented  as  falling  upon  civilization  lilie  a  locust-pest.  The  self-suflici- 
ency  of  abstract  thought  fell  upon  the  culti  vated  fields  like  a  greedy  locust,  to  feast 
upon  the  fruits  of  labor,  with  the  result  o  f  eventually  converting  garden-spots  Into 
deserts. 

The  subject  of  ready-made  ideas  connects  itself  naturally  with  the  two  proced- 
ures of  thought,  which  are  symbolically  represented  l)y  Gammadion  and  Triskele,  for 
these  procedures  are  the  syllogizing  and  •'cypselizing"  methods  by  which  ready-made 
ideas  are  manufactured,  and  stored  away  in  the  categories  of  the  mind  or  in  some 
intellectual  tool-chest.  The  Gammadion  mainly  represents  the  mythological  or  theo- 
logical methods  of  thinking  about  original  causation  and  the  "cypselizing"  and  moral- 
izing procedures  of  dogmatists,  while  the  Triskele  mainly  represents  the  empirical  and 
scientific  methods  of  thinking  about  phaen  omeua  or  outer  interaction  of  things  in 
nature  and  about  syllogistically  prepared  classifications  of  abstract  conceptions  of  Fact. 
The  products  of  these  methods  of  thinking  have  value  only  if  they  come  under  the 
control  of  a  fully  evolved  Free-agency  Genius,  for  only  such  a  Genius  can  make  right 
and  reasonable  use  of  means  to  the  end  of  living,  Ite  these  means  products  of  phy- 
sical or  of  intellectual  labor. 

The  Gammadion  and  Triskele  stand  connected  with  the  ideas  symbolized  by  Ankh 
and  Uas.  for  all  represent  the  fact  that  two  kinds  of  intellectual  tools  are  needed  for 
the  work  of  the  Free-agency  mind,  so  that  it  may  be  able  to  unify  the  requirements 
of  social  life  and  organization  with  those  of  bread-winning   system. 

Inasmuch  as  Ankh  and  Uas  represen  t  "the  two  realms"  of  mind  as  furnishing 
tools  for  the  determining  intellect,  in  so  far  is  it  proper  to  put  the  Ankh  and  Uas 
In  the  hands  of  some  Determining  Genius. 

The  mythical  Locust,  which  is  made  representative  of  the  abstract  idea  grown 
self-sufHclent,  is  not  accredited  with  the  reiiuired  Free-agency  power  nor  even  with 
any  civilizing  instinct,  but,  on  the  contrary,  its  destructive  character  is  deliberately 
chosen  to  depict  the  evils  of  abstract  enli  ghtennient  and  of  self-sufficient  thought, 
seizing  upon  the   work   of   civilization. 

The  position  of  the  human-like  leg  i  n  the  above  Locust-picture  is  emphatically 
reversed  to  the  position  of  the  head,  for  the  purpose  of  showing  the  intellectual 
jM'rversion  of  the  mind  given  to  think  only  in  those  ways  which  produce  means  to 
the  end  of  living  and  not  the  character  required  to  make  right  and  reasonable  use  of 
those  means,  so  as  to  serve  civilization. 

There  is  an  inscription  to  the  above  picture,  to  which  we  will  come  later. 


82 
The  UAS,  or  long-eared  Scepter  of 
Intellectuality,  denotes  tlio  reglnie  of 
empirical  and  discursive  ideality  or 
Intellectuality,  vested  In  Terms  and 
acquired  by  Instniction  from  hearsay 
sources. 


The  Uas  represents  the  ear-born  character  of  word-vested,  ready-made  Ideality, 
as  being  largely  acquired  by  instruction  from  hearsay  sources  and  mainly  concerning 
outer  observations  and  experiences.  The  large  ears  suggest  the"  wings  of  fancy"  and 
the  inclination  of  empirical  thought  to  jump  or  fly  to  conclusions,  in  one-sided  ways 
iu  which  ideas  are  generated  in  the  byways  of  discursive   thinking. 


137 


'I'lio  scepter,  aijurl  Irom  its  uiytliiciil  liejid,  represents  iiitelleftual  determiuiiij;- 
power,  and  when  placed  in  the  hand  of  some  Divine  Genius  or  Free-agent,  indicates 
llial  tlie  readj'-iuade  idea  is  of  value  only  if  reasonably  used  by  a  living,  self-conscious 
Genius,  and  that  Genius  usually  holds  the  Ankh  or  Sistruin  in  his  other  hand,  in 
order  to  indicate  that  he  is  not  merely  an  empirically  thinking  character,  but  one 
who  still  holds  to  fundamental  consciousness  of  life  and  the  organizing  principles 
which   evolve   human   life   and  elevate   human  character. 

From  the  earlier  Egyptian  point  of  view,  the  ready-made  idea  and  the  abstract 
intellectuality,  such  as  term-vested  notions  of  morality  or  the  fl.\ed  letter  of  the 
written  law,  etc.,  were  almost  invariably  i.'onsidered  as  serviceable  means  to  the  end 
of  Uight-liviug.  The  earlier  Dynasties  seem  to  have  assumed  mat  the  hierarchy 
evolved  a  highly  self-conscious  determining-power  in  the  public  mind,  which  made 
right  and  reasonable  use  of  intellectual  tools. 

In  Ancient  Egypt,  the  serpent-character,  which  glyphically  represented  abstract 
intellectuality,  figures  originally  as  an  Upright  Basilisk,  it  is  evidently  a  descendeut 
of  the  Ghinese  Dragon-idea;  in  later  ages  It  lost  much  of  Its  prestige  ,and  finall.\- 
it  fell  from  grace  entirely.  Abstract  intellectuality  became  recgnized  as  a  potential 
source  of  evil,  for  the  reason  that  the  hierarchy  Itself  became  perfunctory  in  the  per- 
formance of  its  duties.  It  lost  its  self-consciousness  of  the  Causes  of  life,  of  the 
evolution  of  the  human  intellect  and  of  the  Free-agency  character;  it  lost  its  know- 
ledge of  Natural  Causation  by  substituting  visionary  ideas  of  causes  and  knowledge 
of  names  and  words  for  the  self-conscious  ness  of  Fact. 

Hierarchal  leadership,  having  thus  descended  from  nature-knowledge  to  word- 
knowledge,  lost  its  power  to  do  more  tha  n  lead  the  public  mind  into  merely  func- 
tional performance  of  ceremonies,  the  original  meaning  of  which  had  been  lost  anu 
which  therefore  could  no  longer  serve  to  evolve  the  Genius  of  the  Free-agency  charac- 
ter, nor  the  ability  to  make  right  and  reasonable  use  of  intellectual  tools,  ready- 
made  ideas,  etc. 

The  Genius  of  the  Free-agency  power  i  n  man  goes  to  sleep  if  the  lights  of  self- 
consciousness  are  not  kept  alive  in  the  mind,  if  educational  leadership  does  nothing 
to  stimulate  the  jjowers  of  rational  discer  nment  nor  to  evolve  and  elevate  the  con- 
scientious Doing-powers.  To  do  this  work  of  educational  enlightenment  and  con- 
scientious discipline,  the  religious  ceremonies  were  originally  formulated.  They  did 
effectual  work  only  while  the  Free-agency  (xenins,  who  fully  understood  the  ne- 
cessity of  unifying  the  requirements  of  the  continuous  life  of  social  organizations 
with  those  of  temporary  systems,  directed  them.  The  abstract  idea  is  only  an  in- 
tellectual tool,  and  term-vested  intellectuality  can  never  l)e  more  than  an  intellectu- 
al tool-chest.  If  this  tool-chest  comes  under  the  control  of  a  perverted  determining- 
power,  which  does  not  carry  the  civilizing  purpose  properly  along  the  destined 
course  of  development,  then  it  serves  to  do  the  work  of  evil  in  civilization. 

The  "Gathas  Akunavati"  of  the  Parse  es  enter  upon  this  important  subject  in 
their  opening  lines.  Right-thinking,  Kight-speaking,  Right-doing,  depend  upon  the 
ability  of  thought  to  connect  itself  with  the  civilizing  purpose  in  living  conscious- 
ness,— with  the  "Soul  of  Taurus",  as  the  translator  puts  it. 

Religious  ceremonies  have  done  much  of  the  civilizing  work  in  antiquity;  they 
were  not  always  a  hollow  show,  by  ignorance  conceived  or  directed.  Their  original 
meaning  and  use  may  some  day  surprise  the  modern  mind,  which  is  inclined  to 
see  nothing  but  foolishness  in  old-time  rel  igious  ceremonies,  mysteries,  or  even 
modern  sacraments. 


1S8 


INDEX  TO  ILLUSTRATIONS 


1.  THE    SEVEN    STEPS    OF    INTELLECTUAL  EVOLUTION. 

2.  "PHEROMENA",    OR    COUNTER-PROCEDURES     IN     THE     PROCESS     OF      NA- 
TURE. 

3.  AFTER   THE   MANNER   OF    NATURE. 

4.  SPOKEN  AND  SPEAKING  THOUGHT. 

5.  THE    THINKING    EGO    AND    THE    PEELING    SELF. 

6.  TYPES   OF  LANGUAGE. 

7.  KNEPH,     THE     HUMANITY-MAKER,    WHO,  -BY     RATIONAL      USE      OF     LAN- 
GUAGE,   EVOLVES    THE    HUMAN    INTELLECT. 

S.    KNEPH,    THE    GENIUS    OF    LANGUAGE,    AS      A      REGENERATOR      OF     CON- 
SCIOUSNESS. 

a.    CHNUM,    THE    EGYPTIAN    HOLY    GHOST. 

10.  MAENADE, — WORLD-MADNESS  IN  THE   WAYS   OF   LIGHT   AND    RIGHT. 

11.  THE    SPEAKING    EGO,    FROM    ANCIENT  MEXICO. 

12.  BESA,   THE   SPEAKING   EGO. 

13.  SPEAKING   THOUGHT   IN    THE    SIGN    OF  THE  CROSS. 

14.  GORDIAN    KNOT    ENTANGLEMENTS   OF  DOGMATIC   THOUGHT. 

15.  THE   LABYRINTHINE   MEANDERINGS   OF  EMPIRICAL   THOUGHT. 

16.  A    ZOROASTRIAN    IDEOGRAM    DEPICTING    PURE   IDEALITY. 

17.  AHURA  MAZDA,  THE  ZOROASTRIAN  HOLY  GHOST,  AS  A  CREATIVE 
GENIUS. 

18.  THE  PRESUMPTION  OF  THE  THINKING   CONSCIOUSNESS. 

lU.  HERMES  INTERNUNCLUS  OR  DIAK TORUS,  A  GENIUS  OF  LANGUAGE.  WHO 
COMMUNICATES  THE  REQUIREMENTS  OF  THE  LIVING  SELF  TO  THE 
THINKING    EGO. 

20.  THE  UPPER  AND  THE  NETHER  WORLD  OF  CONSCIOUSNESS.  OR  THE 
DORMANT  CONSCIOUSNESS  OF  LIVING  AND  THE  ACTIVE  CONSCIOUSNESS 
OF   THINKING   AND    SPEAKING. 

21.  OFFERINGS  OF  THE  OLD-TIME  EVOLVED  CIVILIZING  INSTINCT  TO  THE 
ORGANIZING  POWER  IN  THE  HUMAN   LIFE,   MIND  AND  CIVILIZATION. 

2  2.  PERSONIFIED  TYPES  OF  SPECIAL  FACTORS  IN  ORGANIC  LANGUAGE 
MAKING   THEIR   OFFERINGS  TO   THE   LIVING   SELF. 

23.  VENUS  URANIA.  THE  MOTHER-CONSCIOUSNESS  OF  THE  INTELLECT, 
STILL   HOLDING   THOUGHT   TO   CREATIVE  PRINCIPLES. 

139 


24.  THE  TERMINAL,  VENUS,  OK  THE  MOTHER-CONSCIOUSNESS  OF  DISCUR- 
SIVE,   SELF-SUFFICIENT    AND     UNPRINCIPLED  THOUGHT. 

25.  OSIRIS,  AS  THE  GENIUS  OF  ORGANIC  LANGUAGE,  RE-ENTERING  INTEL- 
LECTUAL BRANCH-DEVELOPMENT. 

26.  THE  HIEROGAMOS  OR  HOLY  MARRIAGE  BETWEEN  PURPOSIVE  AND  RE- 
FLECTIVE THOUGHT,  TO  REGENERATE  THE  LIFE-SUSTAINING  POWER 
OF   ORGANIC   LANGUAGE 

2  7.  THE  HOLY  MARRIAGE  BETWEEN  ISIS,  THE  MOTHER  OF  THE  ORGANI- 
OALLY'  EVOLVED  THINKING  CONSCIOUSNESS,  AND  SERAPIS,  THE  FA- 
THER    OF    THE     ORGANICALLY    EVOLVED    CIVILIZING    INSTINCT. 

2  8.  THOTH,  A  GENIUS  OF  LANGUAGE,  WHO  CAN  FOCALIZE  THE  THINKING 
CONSCIOUSNESS    IN    LIVING    SELF-CONSCIOUSNESS. 

2  9.    HERMES    KERDOOS,    A    GENIUS    OF    LANGUAGE,     WHO     CAN     UNIFY      THE 

BREAD-WINNING   SYSTEMS   WITH  THE    ORGANIZING    ENDEAVOR. 

30.  TYPHON  OR  SET,  THE  TERMINOLOGICAL  GENIUS  OF  LANGUAGE,  WHO 
DOES    NOT    MOVE    IN    THE    WAY    OF   LIFE. 

31.  HUAXJACAC  PERSONIFIES  THE  INTELLECTUAL  POWERS  WHICH  ARE  A 
NATURAL  GROWTH  IN  THE  HUMAN  MIND,  BY  LANGUAGE  EVOLVED  IN 
ACCORDANCE    WITH   CREATIVE    PRINCIPLES. 

32.  THE  CHANGE  FROM  ORGANIC  LANGUAGE  INTO  FIXED  TERMINOLOGY,  AS 
REPRESENTED  BY  A  STATUE   OF  N  EBO. 

33.  THE  DESCENT  OF  GLYPHIC  RHETORIC  INTO  ROUND-ABOUT  TALK  TO  IL- 
LUSTRATE THE  IMPERCEPTIBLE  ORGANIZING  POWERS  OF  LIFE,  MIND 
AND    THOUGHT. 

34.  DIONYSOS,  THE  INTELLECTUAL  PATHFINDER  IN  THE  WAY  OF  LIFE,  CON- 
VERTED INTO  A   STATIONARY   GOD. 

35.  ••TALK-IN-THE-AIR,"  THE  GENIUS  OF  THOUGHT,  WHO  SPEAKS  ON  TERMS 
ABOUT  NATURAL  CAUSATION  WITHOUT  KNOWLEDGE  OF  CREATIVE  PRIN- 
CIPLES. 

36.  "WATEK-IN-THE-MOUTH,"  WHO  SPEAKS  FROM  THE  CONSCIOUSNESS  OF 
FEELINGS   ABOUT  LIFE'S   REQUIREMENTS. 

37.  TAURUS  AS  THE  CIVILIZING  PURPOSE,  INSPIRED  BY  THE  GENIUS  OF 
LANGUAGE  AND  GUIDED  BY  THE  TIMELY    LIGHT   OF   CONSCIOUSNESS.    . 

3  8.    ORIZABA,  THE  JOY   OF  LIVING,   WHEN  FREE  TO  DO  THE  RIGHT  THING  AT 

THE    RIGHT  TIME. 

39.  HEIGHT,  DEPTH  AND  EXTENT,  REPRESENTED  BY  AN  ANCIENT  ASSYR- 
IAN IDEOGRAM. 

40.  A  GAMMADION,  SYMBOLIZING  THE  WAY  OF  THINKING  AND  SPEAKING 
WHICH   HOLDS  TO   FUNDAMENTAL    PRINCIPLES    OF    CREATIVE    ACTIVITY. 

41.  A  TRISKELE,  SYMBOLIZING  THE  WAY  OF  THINKING  WHICH  PRESUM- 
ABLY HOLDS  TO  STRANDS  IN  THE  CHAIN  OF  NATURAL  CAUSATION,  BUT 
WHICH    PROCEEDS   REGARDLESS   OF   CREATIVE   PRINCIPLES. 

42.  THE    GOD    TERMINUS — THE    GENIUS  OF  SINGLE-ACTING  THOUGHT. 

43.  GAMMADION    OF    NORTH    AMERICAN   INDIANS. 

44.  TRISKELE   FROM   "REVUE   ARCHEOLOGIQUE." 

140 


53.  DAS  DING  AN  SICH,  REPRESENTED  BY  A  URAEUS'  CUT  OPEN  TO  SHOW 
THAT  THE  INNER  AND  IMPERCEPTIBLE  WORKINGS  OF  NATURE  .  ARE 
KNOWABLE. 

54.  AN  EGYPTIAN   IDEA  OF  THE  KNOWABILITY   OF  THE   THING   IN    ITSELF. 

55.  TRISKELE  WITH  MEDUSA  HEAD,  ILLUSTRATING  THE  WANT  OF  NATURAL 
DISCERNMENT  IN  THE  SYLLOGISTIC  AND  UNNATURAL  WAY  OF  THINK- 
ING.   NOW    CALLED   LOGIC. 

56.  GAMMADION    OF    EARLY    CHRISTIANITY. 

57.  A  KRETAN  GAMMADION.  SHOWING  THE  LABYRINTHINE  MEANDERINGS 
OF  THE  THREE-LEGGED  ANALOGY.  NOW  KNOWN  AS  DEDUCTIVE  AND 
INDUCTIVE  LOGIC. 

58.  A  TRISKELE  FROM  MYCENAE,  ILLUSTRATING  THE  PROCEDURES  OF 
THOUGHT  WHICH  DEAL  WITH  PHASES  OF  CAUSATION.  UNMINDFTU.  OF 
MOTIVE    AND    CREATIVE    PRINCIPLES. 

59.  A    TRISKELE    OP   THE   HEADLESS   TYPE. 

60.  A  GAMMADION,  ILLUSTRATING  THE  TOOLS  OF  THOUGHT,  AS  USED  IN 
CONNECTION   WITH   CREATIVE    PRINCIPLES. 

61.  AN    INVERTED   TRISKELE. 

62.  AN  INVERTED  TRISKELE.  SHOWING  THREE-LEGGED  ANALOGY  AS  CON- 
NECTING THE  THINKING  AND  THE    LIVING  CONSCIOUSNESS. 

63.  A  TRISKELE  WITH  DISJOINTED  LEGS.  ILLUSTRATING  THE  PROCEDURES 
OF  THOUGHT  WHICH  NAME  AND  CLASSIFY  SPECIAL  ACTS  OF  PERCEP- 
TION. 

64.  THE  DEUTERONOMINAL  TRISKELE.  ILLUSTRATING  THE  PROCEDURES 
OF  THOUGHT  WHICH  SYSTEMATIZE  THE  CLASSIFIED  AND  NAMED  CON- 
CEPTIONS OF  PACT. 

65.  A  NORTH  AMERICAN  GAMMADION.  ILLUSTRATING  THE  DOUBLE-ACTIVITY 
OP  SELF-CONSCIOUSNESS. 

66.  QUANTINCHAN — DISCURSIVE  THOUGHT  DWELLING  IN  CATEGORICAL 
IDEAS. 

6  7.  ISIS.  AS  THE  MOTHER  OF  THE  ORGANIZING  INTELLECT.  CON'NECTS  THE 
ELEMENTARY  KNOWING-POWERS  OF  ANIMAL  NATURE  WITH  HUMAN  IN- 
TELLECTUALITY. 

68.  ISIS   AS   THE    MOTHER-CONSCIOUSNESS  OP  THE  HUMAN   INTELLECT. 

69.  A  CHINESE  IDEOGRAM,  REPRESENTING  TRUTH  AS  A  COMPOUND  OP  LI-KT 
— THE   ORGANIZING   AND  THE   SYSTEMATIZING  WORK  OF  LIFE  AND  MIND. 

70.  A  CHINESE  COIN,  IN  FORM  OP  AN  OBLONG  SQUARE,  REPRESENTING  THE 
SYSTEMATIC    WORK   OF   THOUGHT   WHICH  IGNORES  THE  CAUSES  OP  LIFE. 

71.  A  CHINESE  CASH.  IN  FORM  OF  A  SQUARE,  REPRESENTING  THE  "SWIFT- 
FOOTED"      SYSTEM — THE    "GET-RICH-QUICK"   SYSTEM. 

72.  A  CHINESE  CASH.  REPRESENTING  LI  KI,  THE  UNION  OF  ORGANIC  WITH 
SYSTEMATIC  WORK  IN  CIVILIZATION. 

73.  A  CHINESE  COIN,  REPRESENTING  THE  UNFOLDING  OF  APOSTOLIC  CON- 
SCIOUSNESS. 

7  4.  A  CHINESE  COIN,  REPRESENTING  THE  UNFOLDING  OF  EVANGELIC  CON- 
SCIOUSNESS.   . 

141 


75.  A  JAPANESE  DESIGN  OP  THE  CHINESE  KUA,  WITH  AN  UNUSUAL  AR- 
RANGEMENT   OF    THE    TRIGRAMS. 

76.  THE  RAPE  OF  HELEN.  ILLUSTRATING  THE  ENDEAVOR  TO  MONOPOLIZE 
THE  OPINION-MAKING  BUSINESS. 

77.  A  CHINESE  COIN,  REPRESENTING  THE  DISCERNING  POWER  IN  SELF-  CON- 
SCIOUSNESS  AS  A   DRAGON. 

7S.  THE  WAR  BETWEEN  HERMAE  AND  TERMS.  AN  ILIAD  PICTURE  WHICH 
ILLUSTRATFJD  THE   WAR   OF  WORDS  AND  FATAL  CONFLICT  OF  OPINIONS. 

79.  KING  SETY.  FROM  ERMAN'S  "LIFE  IN  ANCIENT  EGYPT",  WITH  HIS  EX- 
PLANATION. 

8  0.    AMON  RA.     ERMAN'S  PICTURE,  WITH  HIS  EXPLANATION. 

81.  THE  MYTHICAL  LOCUST.  REPRESENTING  READY-MADE  IDEAS  OR  OPIN- 
IONS  REGARDING   THE    REQUIREMENTS   OP  CIVILIZED   LIFE. 

82.  THE  UAS.  OR  SCEPTRE  OF  IDEAL  GOVERNMENT. 


142 


GLb'i' 


ARGUMENT  TO 


ERRORS  OF  THOUGHT 


IN- 


SCIENCE,  RELIGION  AND  SOCIAL 

Llr  111  ^??%ibuh/, 

•  FTHE 

UNIVERSITY 

—AND—  Ni^«t»Fo''r*^\; 


THEIR  EVIL  INFLUENCES  FROM  PRE-ALPHABETIC  AGES 
TO  THE  PRESENT  DAY 

-WITH— 

PARTICULAR    REGARD   TO  THE    QUESTIONS   OF  THE   HOUR 
AND  THE  DANGERS  OF  MODERN  CIVILIZATION 


By  ST.  GEORGE 


FOR  SALE  BY 

PAUL  ELDER  AND  COMPANY 

PUBUSHERS 

SAN  FRANCISCO,  CAL. 


U'1"^ 


COPYRIGHTED  BY  THE  AUTHOR 


ARGUMENT  TO  ERRORS  OF  THOUGHT 
By  St.  George. 

In  view  of  the  fact  that  several  volumes  will  be  required  to 
examine  the  career  of  Erring  Thought  in  past  and  present  civil- 
izations, it  may  not  be  amiss  to  preface  the  subject  with  a  brief 
argument  in  order  to  indicate  its  drift  and  importance. 

This  introductory  sketch  and  the  following  volumes  about 
to  be  published  are  written  in  the  hope  of  elucidating  the  fact 
that  many  great  evils  in  civilized  life  arise  in  errors  of  thought — 
in  faulty  and  superficial  ways  of  judging  the  causes  of  existing 
conditions  and  of  reasoning  from  cause  to  consequence.  The 
faulty  work  of  the  mind,  and  especially,  of  the  thinking  faculties, 
develops  itself  into  great  popular  delusions,  which  destroy  social 
peace  and  welfare. 

Connected  with  this  elucidation  is  the  attempt  to  prove  that 
the  evils  so  arising  cannot  be  averted  save  by  correcting  the  erring 
ways  of  thinking  into  which  modern  methods  of  instruction  lead 
the  public  mind.  If  errors  of  thought  are  at  the  root  of  growing 
evils,  this  root  should  be  laid  bare  in  order  to  make  possible  the 
eradication  of  the  evil.  If  modern  education  disseminates  errors 
of  thought  which  promote  the  growth  of  evil  in  civilized  life,  or 
even  if  it  only  fails  to  prepare  the  public  mind  properly  for  the 
work  of  civilization,  should  its  errors  and  shortcomings  not  be 
corrected? 

The  errors  of  thought  which  deserve  particular  attention  at 
the  present  time  are  those  which  are  fostered  in  educational  in- 
stitutions, and  which  find  their  way  into  legislation  and  admin- 
istration of  social  and  national  afifairs. 

Intellectual  development  controls  social  development.  The 
intellect  is  the  superstructure  of  natural  intelligence,  and  a  pro- 
duct of  that  consciousness  which  can  be  vested  in  language. 
There  is  much  in  human  consciousness,  which  cannot  be  so  vest- 
ed but  which  nevertheless  plays  an  important  part  in  civilized 
life.  The  human  knowing  powers  are  of  a  twofold  kind,  inas- 
much as  language  divides  elementary  consciousness  or  natural 
intelligence  into  two  parts,  leaving  one  part  out  of  consideration 
as   unwritten   consciousness,   and   converting    the    balance    into 


what  is  known  as  knowledge.  That  part  which  is  known  as 
knowledge  constitutes  the  intellect,  and  but  little  of  its  work 
deserves  the  name  of  truth.  Knowledge  and  truth  are  very  dif- 
ferent things.  The  knowledge  which  is  true  is  so  only  of  facts 
in  the  way  of  thinking,  but  the  facts  of  thinking  dififer  very  wide- 
ly from  the  facts  of  living.  Knowledge  of  what  is  not  life  is 
abundant,  and  true  in  a  way;  it  is  relatively  true,  but  relative 
^^ruth  is  a  superficial  kind  of  truth,  and  differs  from  Truth  as  a 
7  stuffed/^nimal  differs  from  a  living  one.  Knowledge  of  life  at 
the  present  stage  of  intellectual  development  is  one-sided  and  de- 
lusive; it  is  little  more  than  a  matter  of  opinion,  such  as  the 
Thinking  Ego  produces  by  guessing  at  the  active  causes  of  hu- 
man existence.  The  intellectual  powers  which  control  civiliza- 
tion may  be  fairly  described  as  an  incoherent,  non-organic  mass 
of  opinions. 

The  opinions  which  rule  civilization  are  not  often  rationally 
conceived.  They  originate  largely  in  misconceptions  of  the  causes 
which  sustain  or  disturb  the  development  of  civilization.  Faulty 
ways  of  thinking,  learnedly  established  by  systems  of  so-called 
logic  and  rhetoric,  convert  not  only  faulty  conceptions  of  Fact 
into  persistent  errors  of  judgment,  but  they  mislead  the  best  in- 
tentions of  the  mind,  to  substitute  hollow  theories  or  opinions 
for  needed  knowledge  of  Fact,  for  that  thorough  knowledge  of 
the  causes  active  in  nature  and  human  nature  which  generate 
life  and  sustain  its  healthful  development  in  individual  and  na- 
tion. 

The  causes  which  sustain  or  disturb  the  healthful  growth  of 
civilization  may  be  properly  called  Fact,  for  the  sake  of  brevity. 
Fact,  so  conceived,  comprizes  a  multiplicity  of  causes  which 
should  be  known  in  all  their  actions,  reactions  and  counterac- 
tions, in  order  to  make  the  judgment  of  the  thinking  mind  with 
regard  to  Right  and  Wrong  something  better  than  a  mere  matter 
of  opinion.  To  know  this  or  that  feature  or  phase  in  the  multi- 
plicity, ramification  and  entanglement  of  causes  is  not  knowing 
Fact  thoroughly. 

To  know  Fact  thoroughly,  the  thinking  faculties  must  have 
a  well  defined  footing  in  the  consciousness  which  accompanies 
the  powers  of  life  in  their  organic  procedures  —  in  development 
and  evolution,  in  envelopment  and  involution  —  and  this  footing 
is  properly  called  the  human  understanding.  It  is  this  under- 
standing which  needs  particular  attention  on  the  part  of  the  edu- 
cators who  presume  to  prepare  the  human  mind  for  the  work  of 
civilization.  The  modern  system  of  education  slights  and  even 
ignores  the  powers  of  the  human  understanding,  and  as  a  con- 
sequence, produces  a  kind  of  intellectuality  which  is  rich  in  opin- 

II 


ion  but  poor  in  thorough  knowledge  of  life,  of  its  origin,  its  mo- 
tivity,  its  powers  to  build  up  or  destroy  civilization. 

A  clear  understanding  of  the  principles  of  procedure  which 
generate  the  powers  of  life  and  control  the  forces  of  death  in  the 
process  of  nature  is  primarily  required  in  order  to  judge  any  act 
of  nature  or  of  human  nature  as  it  is  in  itself  and  in  its  bearings 
upon  life  and  death  —  upon  fitness  of  survival.  Without 
a  thorough  understanding  of  the  active  principles  in  natural 
causation,  the  thinking  mind  cannot  proceed  surefootedly  to 
reason  from  cause  to  consequence;  it  cannot  deal  rationally  with 
the  Gist  of  Fact  and  the  ever  changeful  problems  of  civilized  life; 
it  can  only  guess  at  the  workings  of  natural  causation;  it  can 
only  form  superficial,  fragmentary  and  uncertain  judgments,  us- 
ually called  opinions ;  and  by  the  light  of  these  it  can  only  ex- 
periment in  the  affairs  of  civilization. 

A  one-sided  and  fragmentary  knowledge  of  causation,  such 
as  can  be  obtained  in  the  conventional  channels  of  enlighten- 
ment, does  not  rationally  develop  the  natural  understanding  of 
Fact. 

The  development  of  a  thorough  knowledge  of  Fact  in  the 
thinking  mind  may  appear  to  be  a  difficult  task  to  accomplish, 
but  the  apparent  difficulties  are  not  insurmountable.  To  make 
the  natural  causes,  active  in  nature  and  human  nature,  thorough- 
ly known,  is  only  a  matter  of  providing  the  natural  knowing 
powers  of  mind  with  two  requirements,  first,  with  efficient 
means  to  the  end  of  developing  the  human  understanding,  and 
secondly,  with  the  ability  of  using  these  means  efficiently  in 
both  sensible  and  reasonable  ways.  The  providing  of  these 
means  and  the  ability  to  use  them  is  an  educational  requirement 
in  all  great  civilizations.  Our  intellectual  ancestry,  even  in  pre- 
alphabetic  times,  has  provided  these  means  and  also  the  formulas 
for  their  proper  use,  and  later  ages  have  embodied  both  in  the  so- 
called  sacred  or  testamentary  writings.  Unfortunately,  the  intellec- 
tual achievements  of  former  generations  are  not  now  intelligible  to 
us;  they  cannot  be  rendered  into  modern  language  by  the  ways 
and  means  so  far  employed  in  attempted  translation  and  elucida- 
tion. 

Modern  systems  of  education  employ  no  adequate  means 
to  develop  the  power  of  the  human  understanding.  Modern 
science  deals  only  with  the  powers  of  perception,  and  modern 
theology  only  with  the  misconceptions  of  original  causes  or  of 
sacred  writ.  Perceptions  and  conceptions  are  faculties  which 
take  an  indirect  hold  of  Fact,  and  their  work  differs  from  that 
of  the  understanding,  which  has  a  direct  or  immediately  conscious- 
connection  with  the  causes  active  in  nature  and  life.  The  under- 
standing furnishes  immediate  knowledge  of  nature  and  natural 

III 


causation,  while  the  faculties  of  perception  and  conception  fur- 
nish only  auxiliary  means  of  knowing,  as  the  etymology  of  the 
words  indicates.  Antiquity  clearly  distinguished  the  difference, 
and  evolved  language  accordingly.  Modern  learning  overlooks 
this  difference  and  defines  the  words  derived  from  antiquity  in 
jOther  than  their  original  meanings. 
'^j^y^~y^hilo\ogy  has  been  at  fault;  it  has  persistently  misconceived 
'^'^'I-tfie  natural  connection  between  language  and  the  various  factors 
in  human  consciousness  and  self-consciousness,  and  it  has  mis- 
represented the  laws  of  language  in  antiquity  recognized  and  es- 
tablished. 

Modern  philology  is  an  'ology,  and  like  all  'ologies,  it  fails 
to  consciously  connect  the  thinking  faculties  with  the  living 
powers,  or  our  thought-and  word-knowledge  with  our  living  con- 
sciousness of  causes,  active  in  nature  and  human  nature.  Modern 
philology  lacks  all  understanding  of  the  connection  between  lan- 
guage and  the  causes  of  life,  and  the  human  consciousness  of  these 
causes.  The  living  consciousness  of  natural  causes  is  a  funda- 
mental equipment  of  the  human  mind;  it  is  the  raw  material  of 
all  knowledge  which,  by  educational  training  of  thinking  and 
speaking,  should  be  properly  elaborated  into  explicit  knowledge 
of  Fact, — of  natural  causation  and  its  principles  of  procedure.  If 
this  raw  material  of  knowledge  is  not  so  elaborated,  then  the 
effect  which  education  produces  in  the  mind  is  not  what  it  ought 
to  be;  it  is  not  productive  of  the  knowledge  needed  to  make  social 
life  a  success  in  extended  civilization.  Intellectuality  may  be  its 
product,  but  it  is  a  type  of  intellectuality  which  has  no  footing 
in  the  consciousness  of  facts  which  are  acts  of  nature  —  no  un- 
derstanding of  natural  causation. 

Knowledge  of  natural  causes  is  a  first  requirement  of  the 
mind  which  claims  Free-agency  powers  and  the  ability  and  right 
to  control  the  affairs  of  social  life. 

It  seems  as  if  sufficient  knowledge  of  natural  causes  was 
lacking  in  all  branches  of  learning,  save  those  which  concern  the 
bread  and  butter  sciences,  for  these  do  not  require  any  knowledge 
of  the  inner  activity  of  our  nature;  they  deal  only  with  the  outer 
interaction  of  things  —  with  phaenomeha  and  conditions,  regard- 
less of  the  invisible  causes  which  produce  them. 

Our  great  industrial  advancement  during  the  last  hundred 
years  has  made  Christian  civilizations  the  predominant  powers 
on  earth.  Our  industrial  advance  is  due  to  special  sense-develop- 
ment, but  not  to  the  proper  development  of  our  intrinsic  know- 
ing powers,  nor  to  proper  character-evolution.  Sense  provides 
the  ample  means  which  we  have,  but  civilized  character  is  re- 
quired to  make  right  and  reasonable  use  of  the  means  provided  by 

IV 


sense.  This  character  should  be  evolved  by  educational  methods. 
No  efficient  effort  in  the  way  of  character-elevation  is  being 
made  in  modern  life. 

Intellectuality  as  a  sense-developer  has  done  great  work;  as 
a  character-evolver  it  is  still  medieval  in  all  its  branches;  in  fact, 
it  is  the  product  of  an  irrational,  alphabetical  over-development 
of  those  thinking  faculties  which  ignore  or  misrepresent  the  living 
powers. 

Irrational  opinions,  by  education  disseminated  and  by  legis- 
lation formed  into  standards  of  right,  are  assuming  control  of 
social  and  political  affairs  throughout  Christian  civilization,  but 
especially  in  these  United  States. 

All  opinions  ever  advanced  regarding  education,  legislation, 
finance,  tariff,  trusts,  taxation,  etc.,  are  as  fau'lty  as  are  the  opin- 
ions with  regard  to  religious  faith;  all  are  unduly  diverse,  con- 
flicting and  even  contradictory,  because  they  are  formed  with- 
out thorough  knowledge  of  fundamental  facts,  and  without  re- 
gard to  the  inner  workings  of  those  natural  causes  which  evolve 
the  powers  of  life  in  general  and  the  mental  power  of  human  life 
in  particular,  and  which  must  be  known  to  the  Free-agency  mind 
so  that  it  may  be  able  to  distinguish  that  which  supports  the 
order  of  life  from  that  which  disturbs  it — Right  from  Wrong, 
Good  from  Evil,  etc. 

The  highest  judges  in  the  land  differ  in  their  opinions  of 
Right  or  Wrong  with  regard  to  matters  of  the  greatest  impor- 
tance to  civilization.  They  do  so  because  their  natural  under- 
standing of  causes  has  not  been  fully  and  fairly  developed.  Their 
natural  powers  of  discernment  have  not  been  evolved;  they  make 
arbitrary  distinctions  in  their  way  of  reasoning;  they  reason  in 
accordance  with  ready-made  ideas  and  prejudices.  They  make 
distinctions  in  the  way  of  thinking  which  are  not  differences  in 
Fact;  they  pronounce  one  Trust  unlawful  and  they  consider  an- 
other Trust,  formed  in  the  same  way  and  operating  in  accor- 
dance with  the  same  methods",  thoroughly  lawful.  They  intro- 
duce their  contradictory  opinions  of  good  and  evil  into  their  de- 
cisions, and  they  claim  to  base  these  decisions  upon  reason,  al- 
though their  reasoning  is  only  an  arbitrary  procedure  in  the 
process  of  thought,  which  differs  widely  from  the  principles  of 
procedure  which  sustain  the  order  of  life.  If  the  supreme  judg- 
ing power  in  a  nation  can  so  gravely  err,  what  can  be  expected 
from  the  average  mind  which. presumably  rules  the  policy  of  the 
nation  by  its  votes. 


To  know  the  causes  active  in  nature  and  human  Hfe  is  a  very 
different  thing  from  knowing  the  ideas  b)^  which  modern  learn- 
ing attempts  to  represent  these  causes.  The  ideal  picture  is  a 
very  different  thing  from  the  active  fact  which  it  aims  to  repre- 
sent. It  is  only  a  knowledge  of  superficial  aspects  of  Fact,  which 
differs  from  the  fact  as  a  photograph  differs  from  the  thing  pho- 
tographed. The  aspect  may  furnish  an  outer  view  of  Fact,  but  it 
does  not  bring  into  the  light  of  consciousness  the  natural  causes 
active  within  existing  things. 

The  natural  knowing  powers  of  the  human  mind  stand 
immediately  connected  with  the  powers  of  life;  they  have  their 
root  in  the  very  Gist  of  natural  causation,  and  they  have  also  a 
branch-development  which  is  inseparably  connected  with  that 
root.  In  all  this,  the  natural  knowing  powers  differ  from  the 
learnedly  developed  thinking  faculties  and  powers,  and  hence  the 
capacities  of  the  human  mind  differ  from  and  transcend  those 
of  modern  learning.  Modern  learning  is  yet  in  its  swaddling 
clothes  as  compared  with  the  Great  Learning  of  pre-Tartaric 
China  and  that  recorded  in  the  pre-alphabetic  vestiges  of  art. 

Our  civilizations  have  passed  through  long  eras  of  intellectual 
retrogression,  the  nadir  of  which  we  have  but  just  passed.  Dae- 
monized  minds,  and  not  humane  intellects,  have  ruled  in  civiliza- 
tion during  historic  ages,  and  made  the  earth  a  graveyard  of 
ruined  and  slaughtered  nations.  Unfeeling  and  perverted  intel- 
lectuality has  been  the  curse  of  all  historic  civilizations.  Erring, 
ill-disciplined,  characterless  Thought  has  always  pushed  Living 
Reason  from  the  throne  of  mind  and  made  arbitrary  force  the 
ruling  power  in  civilizations.  From  the  dawn  of  history  to  the 
present  times  have  the  powers  of  thought  and  language  been  sub- 
jected to  the  character-perverting  influence  of  faulty  systems  of 
alphabetical  education  and  instruction,  and  as  a  result  continuous 
warfare  and  internecine  strife  have  been  the  destroyers  of 
nations. 

The  false  lights  of  consciousness  which  fragmentary  alpha- 
betical training  always  develops  in  the  thinking  and  talking  in- 
tellectuals, have  never  failed  in  destroying  the  virtues  of  the  civ- 
ilizing instinct,  pre-alphabetically  evolved  in  the  human  mind. 

Language,  the  original  civilizer  of  mankind,  has  always  be- 
come a  daemonizing  power  in  the  control  of  thinking  egotists 
whom  alphabetical  learning  has  ever  produced  and  still  pro- 
duces. 

The  Thinking  Ego,  alphabetically  enlightened,  has  always 
tortured  and  tyrannized  over  the  living  and  feeling  self,  and 
thereby  undermined  and  destroyed  the  order  of  life  —  the  health 
and  well-being  in  individual  and  nation. 

VI 


We  have  but  just  emerged  from  the  darkest  of  intellectu- 
ally benighted  ages —  the  so-called  Middle  Ages  of  the  Chris- 
tian cult.  Our  intellectual  ancestry  of  medieval  times  were  vis- 
ionary and  daemonized  bigots  who  practiced,  suffered  or  coun- 
tenanced all  sorts  of  wrongs  against  the  rights  of  man.  We  may 
think  that  we  are  now  proceeding  surefootedly  in  the  way  of 
peace  and  prosperity;  but  if  we  so  think  we  may  err.  The  causes 
which  have  many  times  ruined  great  and  prosperous  civiliza- 
tions are  still  active  among  us.  With  these  causes  we  must  make 
ourselves  familiar,  by  going  beyond  the  reach  of  modern  learn- 
ing, for  modern  learning  ignores  them. 

Modern  learning  of  all  kinds  has  the  one  great  defect  that  it 
detaches  the  human  thinking  powers  from  the  living  powers  and 
thereby  makes  thought  a  self-sufficient  factor  of  mind  and  a 
manufacturer  of  theories  and  opinions.  Modern  learning  does 
marvelous  work  in  the  workshop  of  thought,  but  it  does  not 
know  the  natural  ways  and  means  by  which  the  Thinking  Ego 
can  enter  the  workshop  of  nature  to  ascertain  the  workings  of 
the  causes  active   within. 

The  intellectualized  mind  cannot  rationally  deal  w(ith  the 
requirements  of  civilized  life  if  it  does  not  understand  the  work- 
ings of  the  causes  active  in  the  process  of  nature  and  especially 
the  causes  of  human  development  and  evolution.  It  is  necessary 
to  make  these  causes  fully  and  fairly  known  as  they  are  in  them- 
selves, and  not  merely  as  they  may  be  represented  by  this  or 
that  class  of  thinkers  or  alleged  truth-tellers. 

Education,  which  develops  no  truer  lights  of  consciousness  in 
the  public  mind  than  are  either  the  relative  truths  of  scientific 
empirics  or  the  conflicting  God-ideas  of  theologians,  does  not 
serve  our  great  and  growing  civilization  well;  it  leads  the  mind  to 
form  opinions  without  the  fundamentally  necessary  knowledge 
of  Fact.  The  opinions  so  formed  are  liable  to  work  up  what  an- 
tiquity knew  as  a  "war  of  words"  for  opinion's  sake — an  undue 
conflict  of  learnedly  established  opinions  which  cannot  be  har- 
monized among  themselves,  nor  be  made  to  minister  effectually 
to  the  requirements  of  civilized  life.  The  conflict  of  such  opin- 
ions has  usually  been  destructive  to  social  order  and  peace. 

Learning  in  all  its  branches,  save  those  of  the  bread  and  but- 
ter sciences,  is  only  a  product  of  opinions,  irrationally  conceived 
and  systematically  fixed  in  definitions  of  words  which  misrepre- 
sent the  changeful  workings  of  natural  causation  in  all  develop- 
ment and  evolution.     The  process  of  existence  and  the  eternal 

VII 


chain  of  causation  are  unknown  to  all  modern  thinkers;  they  are 
virtually  ignored,  if  not  denied,  by  modern  learning,  which  sub- 
stitutes its  "ologies"  for  knowledge  of  Fact.  Abstract  learning 
of  all  kinds  is  only  a  conglomerate  of  opinions,  irrationally  con- 
ceived and  propagated  in  ways  of  hollow,  alphabetical  talk  with- 
out due  knowledge  of  fundamental  facts.  There  is  altogether  too 
much  theoretical  talk  and  too  little  practical  understanding  in 
the  various  schools  of  thought  established  by  modern  learning. 
The  teachings  in  school  and  church  have  an  unhappy  influ- 
ence upon  the  public  mind;  they  lead  the  thinking  faculties  away 
from  the  natural  knowing  powers,  and  they  instil  ready-made 
ideas  into  the  mind,  instead  of  evolving  the  powers  of  discern- 
ment in  naturally  logical  ways.  Ready-made  ideas  regarding 
the  right  or  wrong,  the  good  or  evil  in  social  life,  are  dangerous 
tools  of  the  mind.  They  are  means  to  the  end  of  pre-judging 
Fact,  and  generally  designed  for  some  special  purpose.  Having 
served  their  purpose,  they  do  not  pass  out  of  existence,  but 
metamorphose  into  persistent  prejud'ices.  Scattering  them- 
selves over  the  earth  like  firebrands,  they  set  ablaze  those  tenden- 
cies to  popular  delusion  which  have  but  too  often  swept  civili- 
zations off  the  face  of  the  earth. 

Modern  learning  leads  the  thinking  faculties  of  the  public 
mind  into  superficial  channels.  It  talks  about  phaenomena  and 
conditions,  but  it  utterly  fails  to  elucidate  the  causes  of  phae- 
nomena and  conditions.  Knowledge  of  phaenomena  and  condi- 
tions is  not  knowledge  of  Fact. 

The  theologian's  talk  about  primary  causes  and  the  scien- 
tist's talk  about  secondary  causes  is  hollow,  because  it  ignores 
natural  causes,  the  causes  of  life,  of  development  and  of  evolu- 
tion. It  only  represents  one-sided  and  fragmentary  aspects  of 
natural  causes  and  ideal  pictures  of  these  aspects.  This  kind  of 
knowledge   antiquity   described   as   "shell-knowledge." 

All  scientific  and  theological  talk  about  social  conditions  is 
equally  hollow  if  it  does  not  fully  and  fairly  elucidate  the  causes 
which  produce  these  conditions,  and  no  learned  thinker  has  ever 
elucidated  these  causes  in  modern  life. 

To  know  conditions  as  science  and  theology  represent  them 
to  the  public  mind,  is  not  knowing  them  as  they  should  be  known. 
That  which  produces  conditions  of  well-being  and  of  suffering 
in  civilized  life  should  be  made  fully  and  fairly  known  through 
the  channels  of  education,  for  only  if  the  causes  of  well-being  and 
suffering  are  known  can  the  thinking  mind  employ  proper  means 
in  efficient  ways  to  promote  the  healthful  growth  of  civilization. 

VIII 


The  Gods  have  evolved  free-agency  powers  out  of  the  ele- 
mentary knowing  and  doing  powers  of  life.  The  free-agent  se- 
lects the  soil  and  plants  his  root  of  character.  School  and  Church 
water  the  growing  plant;  so  antiquity  held. 

The  assertion  that  the  causes  of  human  life  and  develop- 
ment are  unknowable  cannot  be  satisfactory  to  any  free-agent  or 
to  any  reasonable  man.  If  these  causes  are  unknowable,  all 
knowledge  of  life,  of  right  and  wrong,  of  good  and  evil,  is 
necessarily  a  matter  of  opinion,  formed  without  sufficient 
knowledge  of  Fact,  of  doubtful  value  and  probably  not  trvtly 
representative  of  the  requirements  of  life.  Why  should  any 
man  willingly  subject  himself  to  control  of  any  opinionated 
mind — of  any  mind  that  does  not  understand  the  workings  of 
natural  cause  and  consequence? 

All  talk  of  truth  is  hollow  if  it  ignores  the  organizing  powers 
active  in  nature  and  civilization,  and  productive  of  life  in  general 
and  of  human  intelligence  and  intellectuality  in  particular. 

Hollow  talk 
in  school  and  church,  in  college,  university  and  public  life  is  the 
danger  of  the  hour.  It  converts  the  virtues  of  natural  intelligence 
into  sham  intellectuality,  and  the  fulness  of  natural  knowing  pow- 
ers into  the  superficiality  and  hollowness  of  opinions.  The  con- 
version of  irrational  opinions  into  laws  is  fatal  error;  it  is  the  car- 
dinal sins  of  superficial  and  perverted  intellectuality. 

Hollow  talk  in  school  separates  the  thinking  consciousness 
from  the  living  consciousness;  it  makes  the  faculties  of  thought 
self-sufficient  and  produces  m*uch  hollow  word-knowledge,  all 
of  which  misleads  the  judging  and  reasoning  powers  of  the  mind. 
Hollow  talk  in  church  substitutes  diverse  and  contradictory 
God  and  Devil  ideas  for  the  living  God-consciousness  in  the 
human  mind;  it  disseminates  absentee  God-ideas,  which  are  al- 
leged to  represent  some  unknowable  divinity,  distant  from  our 
world  of  life.  Our  living  God-consciousness  is  the  elementary 
consciousness  of  the  organizing  powers  of  life,  mind  and  thought, 
active  in  the  process  of  existence,  and  this  consciousness  has  vir- 
tues as  a  humanizing  power  which  the  conflicting  God-ideas  and 
current  theories  of  heaven  and  hell,  now  circulating  as  theologi- 
cally established  truths,  do  not  usually  sustain. 

Hollow  talk  in  theological  colleges  misrepresents  the  testa- 
mentary records  of  human  experience  which  depict  the  causes 
of  human  welfare,  as  well  as  those  of  national  degeneracy  and 
destruction. 

Hollow  talk  about  sin  makes  men  lose  respect  for  religious 
leadership,  if  not  also  for  right  and  reason. 

Hollow  talk  about  morality  fills  the  hospitals. 

!X 


Hollow  talk  of  virtue  and  justice  makes  that  appear  right 
which,  in  fact,  is  not  right,  and  that  wrong  which  is  not  wrong; 
it  perverts  the  working  order  of  the  mind,  substituting  imag- 
inary reasons  for  the  living  consciousness  of  natural  causes,  and 
biased  opinions  for  knowledge  of  Fact,  in  ways  which  make  all 
thinking  minds  more  or  less  irrational;  thus  hollow  talk  spreads 
popular  delusions.. 

Language  is  the  gift  divine  which  elevates  human  nature 
above  that  of  the  animal,  and  makes  civilization  possible.  Hol- 
low talk  is  an  abuse  of  human  language  and  a  source  of  evil  in 
civilized  life.- 

Hollow  is  all  talk  of  good  and  evil  which  ignores  or  mis- 
represents the  active  causes  productive  of  conditions  of  well-be- 
ing and  suffering.  Active  causes  are  the  Gist  of  Fact;  conditions 
and  all  other  appearances  are  only  that  which  can  be  said  in  con- 
nection with  causes  in  statements  of  Fact. 

Hollow  is  all  talk  of  peace  and  salvation  when  the  existing 
conditions  and  the  causes  which  produce  them  make  for  war  and 
damnation.  The  causes,  making  for  either  war  or  peace,  must 
be  known  and  properly  dealt  with  before  peace  and  salvation  can 
be  secured. 

Hollow  talk  of  dishonesty  among  the  higher-ups  never 
reaches  the  seat  of  evil ;  it  only  makes  the  lowly  think  that  dis- 
honesty is  the  stairway  to  prosperity,  and  it  generates  a  brood  of 
scheming  parasites  in  civilization. 

Hollow  talk  of  predatory  wealth  demoralized  the  masses,  en- 
genders class  hatred  and  spreads  the  delusion  that  wealth  is 
necessarily  a  public  enemy  when,  as  a  matter  of  fact,  the  men 
of  great  business  ability  and  wealth  are  usually  the  most  active 
factors  in  national  prosperity,  and  most  sincerely  interested  in 
public  welfare. 

Hollow  is  all  talk  which  seeks  to  inspire  the  public  mind 
with  any  ready-made  opinions,  pro  or  con,  regarding  this  or  that 
factor  in  civilization. 

Hollow  talk   substitutes   general  and  particular  visions,   rela- 
tively and  partially  true  statements  of  Fact,  for  gisty  judgments. 

Relative  truths  are  fixed  conceptions  of  one-sided  aspects  of 
Fact,  true  in  a  way  to  the  point  of  view,  as  opinions  generally  are, 
but  false  to  the  Gist  of  Fact.  Relative  truths  regarding  the 
causes  of  life  and  human  welfare  are  tainted  truths. 

Tainted  truths,  by  hollow  talk  disseminated,  are  more  pow- 
erful foes  to  the  democratic  institutions  of  this  country  than  is 


tainted  money.  Tainted  money  may  unduly  diminish  the  pros- 
perity of  some  factors  in  a  democratic  commonwealth,  but 
tainted  truths  delude  the  knowing  power  in  the  public  mind  and 
pervert  the  character  required  to  make  self-government  a  suc- 
cess. Democratic  institutions  of  a  very  extended  character,  as 
are  ours,  cannot  maintain  themselves  long  if  honest  truth  and 
honest  money  are  not  the  circulating  mediums  in  public  life. 
The  care  of  one  hundred  millions  of  people  embodied  in  one  social 
organization,  with  all  the  ramifications  and  entanglements  of  di- 
verse and  conflicting  interests,  needs  thoroughly  rational  leader- 
ship, which  the  present  opinionated  talent  cannot  furnish;  in  fact, 
it  needs  fully  enlightened  high-character  genius,  which  only  an 
organization  devoted  solely  to  the  study  of  national  welfare  can 
evolve,  if  it  goes  away  from  and  beyond  all  systems  of  modern 
learning  and  all  conventional  ways  of  manufacturing  opinions 
and  of  dealing  in  ready-made  ideas. 

Hollow  talk  of  circulation-seeking  journalism  points  to  un- 
desirable conditions,  the  origin  of  which  is  not  thoroughly  under- 
stood, and  calls  for  reforms  which  only  substitute  a  new  error 
for  an  old  one.  The  lazy  mind,  or  the  mind  busy  with  its  own 
special  affairs,  is  usually  ready  to  accept  ready-made  opinions  as 
full  and  fair  statements  of  Fact,  and  to  be  guided  and  controlled 
by  these  opinions,  especially  when  they  promise  reform  and  bet- 
terment of  conditions.  The  acceptance  of  ready-made  opinions 
makes  dupes  of  many  honest-minded  and  otherwise  reasonable 
people,  and  starts  the  ever  fatal  reform-mania,  which  attempts  to 
do  by  legislation  the  work  which  education  has  failed  to  do;  that 
is,  to  elevate  the  character  of  the  people  in  general  and  of  their 
representatives  and  leaders  more  especially. 

Short-sighted  journalism  so  misleads  many  voters  that  they 
labor  for  the  undoing  of  their  own  welfare,  not  only  for  the  un- 
doing of  their  own  individual  liberty  and  prosperity,  but  also  to 
the  end  of  making  this  country  dependent  on  a  foreign  credit- 
system,  and  subject  to  international  programmers. 

The  voters  of  this  republic,  inspired  by  moralizing  talk  and 
by  promise  of  better  conditions,  labor  to  fetter  the  money  evils 
legislatively,  with  the  result  of  "forging  fetters  their  own  feet 
to  fit",  as  did  the  populace  in  the  colonies  of  ancient  Greece. 

The  reform-crazed  American  voter  now  calls  for  more  spe- 
cial legislation,  which  does  not  increase  his  chances  of  peace  and 
plenty,  but  which  deprives  him  of  his  civic  rights  and  liberties, 
and  places  more  and  more  power  into  the  hands  of  politicians 
and  public  servants,  and  more  burdens  on  his  own  life.  He  vir- 
tually calls  for  an  extension  of  the  recently  established  bureau- 
cratic system;  he  calls  for  administrative  interference  in  local  af- 

XI 


fairs  by  agents  of  the  central  government,  which  cannot  keep  it- 
self thoroughly  informed  about  local  requirements  in  this  vast 
country;  he  calls  for  more  extravagances  in  national  administra- 
tion; he  calls  for  tariff-revision  which  would  result  in  transfer- 
ring our  national  cash-resources  to  foreign  money-powers,  and 
which  would  put  America's  laboring  classes  into  direct  competi- 
tion with  cheap  foreign  labor;  he  calls  for  reciprocity  with  for- 
eign countries  with  which  he  cannot  compete:  —  coun- 
tries which  do  not  bear  the  heavy  burden  of  our  waste- 
ful government  and  which  are  not  subject  to  our  ex- 
traordinary living  expenses.  He  calls  for  all  sorts  of 
administrative  measures  which  would  necessitate  more 
national  bond-issues  and  higher  taxation,  and  which  would  place 
greater  burdens  on  the  wealth-producing  classes.  He  calls  for 
more  battleships,  not  needed  for  coast  defense  nor  for  the  pro- 
tection of  commerce  in  the  absence  of  a  merchant  navy.  He 
glories  in  the  acquisition  of  foreign  domains,  populated  by  races 
which  cannot  assimilate  with  ours  and  which  are  not  susceptible 
to  self-government.  He  takes  delight  in  seeing  the  aggressive 
policy  of  our  central  government  and  its  interference  in  foreign 
affairs,  its  proposed  coalitions  with  monarchical  governments, 
better  organized  than  our  own  to  control  international  policy,  but 
playing  a  dangerous  international  ga'me.  He  submits  to  the 
usurpation  of  power  by  the  public  servants  who  undertake  to 
manage  his  national  affairs,  and  who  have  usually  not  enough 
knowledge  and  experience  to  manage  properly  the  affairs  of  a 
single  county,  but  who  are  filled  with  ambition,  not  only  to  rule 
with  an  iron  hand  the  many  millions  of  people  in  these  United 
States,  but  to  play  an  arrogant  and  dominant  part  among  the 
great  civilizations  of  the  earth.  He  even  endorses  the  expensive 
foreign  policy  of  his  national  representatives,  and  he  accepts 
without  question  the  inspirations  of  international  programmers, 
handed  to  him  as  news  in  the  daily  press. 

The  average  American  voter,  by  news  items  inspired,  sees 
all  sorts  of  possibilities  of  either  coming  greatness  or  dawning 
dangers,  which  are  impossibilities  in  fact,  but  he  overlooks  the 
most  important  of  all  national  dangers,  the  undoing  of  his 
national  independence  of  foreign  money-systems,  and  he  ignores 
another  quite  important  factor  in  the  extension  of  our  republican 
institutions,  viz.,  the  fact  that  party-regime  without  a  truly  patri- 
otic, characterful,  centralizing  middle-power  can  never  be  a  last- 
ing success  in  an  extended  and  rapidly  growing  civilization,  for 
it  works  to  maintain  itself  and  its  own  one-sided  interest  at  the  ex- 
pense of  the  commonwealth. 


XII 


Party-regime 
such  as  ours,  may  serve  early  stages  of  national  development 
well,  and  it  did  so  serve  the  early  stages  in  the  growth  of  this  re- 
public, but  in  great  and  extended  stages  of  national  develop- 
ment party-regime  without  some  national  centralizing  power 
must  ever  prove  a  failure.  It  proceeds  by  going  into  side-issues, 
and  it  cannot  avoid  becoming  so  extravagantly  one-sided  in  opin- 
ions and  in  legislative  and  administrative  measures  as  to  divide 
the  house  against  itself  if  opinions  are  the  only  lights  which  de- 
termine civic  rights. 

Aggressive  opinions  and  extravagant  party-measures  sow 
the  seeds  of  bitterness  and  hatefulness  among  social  constituents. 
The  hollow  talk  of  party-workers  lionizes  its  own  supporters  and 
exerts  itself  to  assassinate  the  reputations  of  its  opponents.  It 
exalts  the  opinion-made  and  usually  pernicious  systems  which 
corrupt  the  men  who  operate  under  them,  and  it  condemns  the 
corrupted  victims  of  system  only  if  they  are  working  for  the  op- 
position party. 

Hollow  talk,  acting  in  the  best  interests  of  party  ,but  careless 
of  the  true  interests  of  commonwealth,  makes  continuous  mud- 
throwing  part  of  its  endeavor.  It  throws  mud,  not  only  at  po- 
litical candidates,  but  at  the  occupants  of  public  office  in  such 
a  way  as  to  deter  many  able  and  characterful  men  of  affairs  from 
accepting  public  service;  it  lionizes  the  flunkies  of  party-regime 
and  of  foreign  program;  it  builds  up  advertised  reputations  for 
men  active  in  party  interests,  and  it  helps  to  place  incompetent 
members  of  the  party  machinery  in  control  of  those  public  and 
national  affairs  to  which  only  truly  patriotic  men  of  business  and 
financial  ability  can  properly  attend. 

The  people  of  these  United  States  have  not  yet  come  to  rea- 
lize the  great  difference  between  their  own  national  system  of  fi- 
nance and  the  international  credit-system.  If  this  difference  was 
understood  in  its  bearings  upon  national  welfare  and  peaceful  se- 
curity it  is  safe  to  say  that  public  opinion  would  change  its  atti- 
tude regarding  many  problems  now  under  congressional  con- 
sideration, such  as  those  of  trusts,  tariff,  taxa.tion,  expenditures 
for  political  purposes,  Panama  Canal-building  and  foreign  policy 
in  general. 

Hollow  talk,  active  in  the  opinion-making  business,  so  stuffs 
the  public  mind  with  ready-made  ideas  that  but  few  minds  can 
retain  their  natural  ability  to  think  for  themselves  in  natural 
ways. 

The  masses  cannot  be  expected  to  give  much  thought  to  na- 
tional household  affairs  and  to  international  relationships;  most 
individuals  usually  have  all  they  can  do  to  think  about  their  own 
affairs.     Hence  a  great  part  of  the    public  is    placed    under    the 

XIII 


necessity  of  accepting  the  advice  and  direction  of  professional 
talkers  and  political  leaders,  who  usually  offer  opinions  in  the 
charming  garb  of  rhetoric  as  substitutes  for  full  and  fair  state- 
ments of  gisty  judgments  of  Fact. 

The  mass  of  the  voters  is  easily  misled  by  the  word- 
knowledge  of  party  leaders  to  accept  this  or  that  biased  party- 
regime  or  unsavory  policy.  Lacking  the  qualities  of  foresight 
which  make  for  great  and  lasting  success,  the  misled  masses,  who 
have  a  numerical  preponderance  of  votes,  can  easily  be  turned  to 
party  account,  as  the  misleaders  of  public  opinion  may  desire. 

Our  political  party-pullers  now  advocate  all  sorts  of  meas- 
ures and  policy  which  the  early  leaders  of  this  republic  consid- 
ered detrimental  to  public  welfare. 

Hollow  talk  is  the  fighting  machinery  of  party  agitators  and 
seekers  after  personal  advancement,  to  whom  patriotism  is  a 
secondary  consideration.  The  gallery-playing  politician,  who 
poses  as  a  diplomat  and  seeks  world-wide  fame  and  approval, 
cannot  well  be  a  patriot.  The  Kleons  who  seek  to  pre- 
judice public  opinion  in  one  way  or  another,  seem  to  be  very 
numerous  in  America's  political  life,  but  no  Demosthenes,  able 
to  defend  and  advance  the  interests  of  commonwealth,  makes 
himself  heard. 

Democratic  institutions  need  more  fully  Enlightened  and 
characterful  voters  than  do  monarchial  governments.  When  peo- 
ple undertake  to  elect  their  highest  representatives  by  vote  and 
to  direct  the  policy  of  the  nation  by  platform,  they  should  have 
a  thorough  understanding  of  the  inner  and  outer  requirements 
to  national  welfare,  and  they  should  themselves  be  able  to  de- 
termine upon  doing  the  right  thing  at  the  right  time;  in  fact, 
under  the  often  critical  conditions  of  international  relationship, 
the  people  who  undertake  to  rule  themselves  should  have  diplo- 
matic genius.  The  voters  under  monarchial  governments  do  not 
need  such  genius.  Monarchies  have  a  permanently  established, 
aristocratic  centre, .which  devotes  its  life  to  diplomatic  thinking 
for  national  welfare,  presumably.  This  aristocratic  centre  en- 
ters as  an  adjudicative  head  between  the  hasty  progressives  on 
the  one  hand  and  the  tardy  conservatives  on  the  other  hand.  When 
this  adjudicative  head  is  wanting,  party  strife  is  liable  to  fly  from 
one  extreme  to  another,  and  to  accomplish  nothing  in  the  way 
of  healthful  development,  unless  the  voters  are  sufficiently  en- 
lightened and  able  to  determine  upon  and  direct  the  internal  and 
external  policy  of  the  country.  In  small  republics,  where  great 
diplomatic  ability  is  not  needed,  the  people  have    often    given 

XIV 


proof  of  ability  to  manage  at  least  their  national  household  af- 
fairs and  internal  policy,  but  in  a  great  and  growing  civilization 
of  a  hundred  millions,  like  our  own,  proportionately  more  en- 
lightenment and  characterful  free-agency  power  are  needed;  not 
only  to  direct  the  internal  policy,  but  to  cope  with  external  con- 
ditions and  requirements.  The  United  States,  by  reason  of  their 
great  industrial  development,  geographical  position,  etc.,  etc., 
enter  as  a  very  important  factor  into  all  the  international  rela- 
tionships of  the  world,  and  they  are  liable  to  be  drawn  into  un- 
desirable entanglements  by  foreign  diplomats,  ambitious  to  ob- 
tain world-control,  and  by  native  politicians,  who  would  sacri- 
fice the  best  interests  of  the  country  in  order  to  figure  personally 
in  the  international  game.  The  bearings  of  these  possibilities, 
the  voter,  who  undertakes  to  determine  national  policy,  should 
understand  and  should  be  able  to  deal  with,  as  the  international 
program-work  proceeds. 

Republican  self-government  needs  voters  who  will  not  allow 
themselves  to  be  misled  by  ready-made  opinions  placed  before 
them,  who  will  not  engage  in  a  war  of  words  for  opinion's  sake,  but 
who  can  of  their  own  knowledge  distinguish  truth  from  error  and 
right  from  wrong,  and  who  will  devote  their  energies  to  the  pre- 
servation of  national  liberty. 

Self-government  can  only  succeed  if  controlled  by  fully  en- 
lightened and  characterful  free-agency  powers,  whose  self-con- 
sciousness and  self-respect  provide  a  living  criterion  of  certitude, 
by  which  the  merits  and  demerits  of  opinions  may  be  judged. 

The  opinionated  mind  thinks  without  a  living  criterion  of 
certitude,  for  it  thinks  without  understanding  of  natural  causa- 
tion in  which  this  criterion  has  its  root.  It  hops  from  one  ready- 
made  idea  to  another  about  its  workshop  of  thought,  without 
ability  of  forming  conclusions  true  to  the  movements  of  the 
powers  which  control  life  and  civilization. 

Opinions  fly  from  one  extreme  to  the  other,  always  creating 
undue  disturbance  by  praising  or  condemning  this  or  that  factor 
in  civilization.  Opinions  are  always  one-sided  and  usually 
tending  toward  extravagances;  on  the  one  hand  they  condemn 
labor  unions;  on  the  other  hand  they  condemn  combinations  of 
capital.  Now  they  favor  low  tariff,  now  high  tariff;  now  they 
advocate  this,  now  that  policy,  but  they  always  lack  the  certainty 
and  stability  which  promote  national  growth. 

Antiquity  has  often  recognized  the  need  of  a  reliable  criterion 
of  certitude  in  determinations  of  individual  and  national  conduct. 
Modern  Catholicity  has  apparently  attempted  to  revive  the  old- 
time  recognition  of  this  need  in  launching  the  dogma  of  Papal 
Infallibility  ex  cathedra;  but  its  definition  of  ex  cathedra  and  the 

XV 


accompanying  dogma  of  the  Immaculate  Conception,  presumably 
representative  of  an  errorless  mother  of  human  knowing  and 
thinking  powers,  has  so  far  fallen  short  of  that  which  the  world 
could  accept  as  standards  of  Light  and  Right  that  the  Papal  cri- 
terion of  certitude  has  not  found  very  vCxtended  endorsement  in 
Christian  civilization.  If  the  Gist  of  creative  causation  is  not  fully 
and  fairly  known,  no  thinking  mind  can  claim  full  free-agency 
powers  nor  the  possession  of  a  living  criterion  of  certitude,  and 
hence  neither  the  knowledge  of  right  or  wrong  in  human  conduct 
nor  ability  of  judging  the  merit  or  demerit  in  conflicting  opin- 
ions. 

Facts  in  the  way  of  thinking  are  not  necessarily  facts  in  the 
way  of  living.  Life  has  requirements  which  the  thinking  faculties 
but  too  often  ignore  and  which  opinions  can  never  truthfully  re- 
present. He  who  wants  to  claim  a  better  knowledge  of  Fact  than 
opinions  can  furnish,  and  the  right  to  guide  or  control  human  con- 
duct, must  furnish  the  thinking  world  with  convincing  evidences 
that  be  has  a  fully  and  fairly  enlightened  understanding  of  the 
causes  which  create  and  sustain  the  order  of  life.  As  long  as  re- 
ligious leaders  cannot  furnish  the  public  mind  with  these  evidences, 
so  long  has  the  public  mind  a  right  to  doubt  the  corrtpetency  of 
religious  leadership,  for  in  all  likelihood  does  it  adhere  to  its 
old-time  ways  of  dealing  in  one-sided  opinions  and  hollow  talk. 
While  religious  leaders  stand  divided  among  themselves  by 
reason  of  diverse,  conflicting  and  contradictory  opinions  as  to 
the  creative  and  organizing  power  in  the  process  of  life,  and 
while  they  speak  after  the  manner  of  other  half-enlightened  in- 
tellectuals, who  ignore  one  half  of  the  human  knowing  power, 
they  should  refrain  from  promising  reform,  salvation,  peace  and 
prosperity,  as  should  all  opinion-mongers.  All  reform-measures, 
advocated  by  opinionated  minds,  will  prove  causes  of  undue  dis- 
turbance in  civilized   life. 

That  which  up  to  recent  times  has  ruled  our  country,  was 
much  of  a  natural  growth  and  but  little  of  artificial  system,  hence 
there  is  much  in  this  civilization  as  it  should  be,  and  therefore 
the  established  order  is  a  thing  not  to  be  disturbed  by  visionary 
reformers. 

We  have  recently  entered  upon  a  new  era.  A  certain  kind 
of  so-called  higher  intellectual  development  is  being  pushed  into 
American  civilization.  It  is  much  of  a  pretentious  but  hollow 
artifice,  foreign  to  all  knowledge  of  the  causes  of  natural  growth. 
It  is  artificial  intellectuality,  with  the  influence  of  which 
we  have  to  deal  when  considering  the  now  active  causes    and 

XVI 


consequences  productive  of  social  conditions.  It  is  the  opinion- 
pcst,  mythically  known  as  the  locust-pest,  which  has  befallen  this 
civilization  as  a  consequence  to  a  superficial  and  alphabetical  de- 
velopment of  intellectuality,  disseminated  and  fostered  in  our  high- 
er institutions  of  learning.  The  learned  thinkers  presume  to  ans- 
wer all  questions  with  regard  to  unsatisfactory  conditions  in 
social  life  by  their  opinions,  and  it  is  for  the  voters  of  this  country 
to  determine  how  much  of  merit  and  demerit  there  is  in  these 
opinions  before  they  accept  them  as  gospel  truth  and  causes  of 
coming  salvation. 

Will  the  prejudicial  talk  against  Trust-systems  not  eventu- 
ally destroy  the  possibility  of  maintaining  the  financial  indepen- 
dence of  these  United  States? 

Will  the  anti-tariff  agitation  not  eventually  open  the  doors 
of  our  commonwealth  so  wide  to  products  of  foreign  labor  that 
the  payments  in  balance  of  trade  will  diminish  our  cash-resources 
and  plunge  us  further  and  further  into  bonded  indebtedness,  until 
we  become  permanent  tribute-payers  to  foreign  financial  skill, 
our  natural  advantages  notwithstanding? 

Will  the  agitation  against  the  so-called  predatory  wealth  of 
our  own  country  not  eventually  force  our  great  financiers  to  turn 
their  interests  over  to  foreign  systems  of  finance,  as  some  of  our 
great  railroad  men  are  said  to  have  been  forced  to  do  during  the 
last  financial  calamity? 

Will  this  transfer  of  our  great  wealth-producing  powers  into 
absentee  ownership  not  virtually  deprive  this  country  of  home 
rule  ? 

Is  the  persistent  agitation  against  some  of  the  great  indus- 
trial combinations  of  American  capital  not  perhaps  inspired  by 
foreign  programmers  with  a  view  of  destroying  America's  finan- 
cial independence?  Are  the  good  trusts  not  perhaps  those 
which  are  now  directly  or  indirectly  controlled  by  the  interna- 
tional credit-system,  and  are  the  bad  trusts  not  perhaps  those 
whose  managers  will  not  allow  themselves  to  be  so  controlled? 

Will  coalition  with  a  country,  controlled  by  a  better  organized 
and  more  diplomatic  government  than  our  own,  not  eventually 
make  this  heretofore  free  country  a  mere  province  of  foreign 
guiding  powers? 

Is  England  not  playing  a  somewhat  high-handed  and  dan- 
gerous international  game  with  doubtful  success?  Is  foreign  di- 
plomacy not  so  intricate  and  uncertain  a  game  that  American 
politicians  will  not  be  able  to  play  it  successfully?  Foreign  diplo- 
mats have  undertaken  to  educate  the  American  voter  in  many 
ways  .which  are  not  in  line  with  the  possibilities  of  maintaining 
a  democratic  government.     They  have  placed  very  many  ready- 

XVII 


made  ideas,  through  learned  and  loudly  advertised  authorities, 
before  the  American  public.  Many  of  these  ideas  have  an  omin- 
ous bearing  upon  the  national  life  of  these  United  States,  and  of 
the  merits  and  demerits  of  these  bearings  the  American  voter 
should  be  able  to  judge.  If  he  lacks  this  ability  he  may  endorse 
a  national  policy  fatal  to  democratic  institutions. 

Is  not  perhaps  England's  influence  in  American  affairs  and 
her  ambitious  world-policy  a  danger  to  the  democratic  institu- 
tions of  these  United  States?  Do  the  American  people  not  now 
need  a  patriotic  awakening  to  the  dangers  which  arise  in  inter- 
national combinations  to  a  country  which  enjoys  the  favorable 
position  of  an  isolated  continent? 

These  and  many  more  important  questions  now  place  them- 
selves before  the  minds  of  the  American  voter,  and  all  should  be 
answered,  not  merely  by  opinion,  but  by  gisty  judgments  based 
on  a  thorough  understanding  of  the  causes  which  are  dominantly 
and  subserviently  active  in  twentieth  century  civilization.  Where 
is  the  individual  thinker  who  can  claim  a  comprehensive  knowledge 
of  these  causes  and  a  thorough  understanding  of  their  world-wide 
and  invisible  activity?  These  causes  are,  of  course,  knowable,  and 
they  are  probably  known  in  fragmentary  ways,  here  and  there,  to 
some  of  the  millions  of  thoughtful  minds,  but  who  can  claim  the 
comprehensive  knowledge  necessary  to  foresee  the  consequences 
of  the  present  mental  activity  in  distant  lands  among  distant 
races?  Our  learned  thinkers  make  the  public  mind  acquainted 
only  with  existing  conditions,  here  and  there,  but  they  ignore  the 
causes  which  are  invisibly  working  to  change  these  conditions. 
Would  it  not  be  well  for  the  leading  and  patriotic  minds  of  Amer- 
ica to  organize  themselves  for  the  study  of  causes  which  make 
civilized  life  a  success  or  failure,  and  for  the  purpose  of  enlight- 
ening the  masses  as  to  the  needs  of  free-agency  knowing  and  do- 
ing powers? 

Would  it  not  be  well  for  the  leading  minds  of  America  to 
make  themselves  acquainted  with  the  fact  that  there  are  inter- 
national programmers  at  work  in  twentieth  century  civilization, 
and  with  the  detailed  features  of  these  programs,  if  not  also  with 
the  personality  of  the  programmers?  How  many  American 
voters  have  any  idea  whatever  of  the  existence  of  international 
programs?  How  many  could  with  any  degree  of  certainty  point 
to  the  programming  heads  whose  names  and  ambitions  never 
appear  in  public  print,  who  operate  unseen,  even  as  do  the  pow- 
ers of  life  and  the  forces  of  death?  Is  it  not  dangerous  to  live  in 
the  dark  as  to  the  causes  which  control  human  life  and  national 
welfare? 


XVII I 


Apart  from  the  dangers  arising  from  the  want  of  knowledge 
of  international  affairs,  there  may  be  dangers  brewing  within 
home  affairs  which  deserve  public  attention. 

As  diverse  and  contradictory  opinions  of  Right  and  Wrong, 
of  Good  and  Evil  multiply  in  this  land,  so  also  multiply  legislative 
measures.  No  opinionated  mind  ever  knows  the  gist  of  either 
Right  orWrong  as  thoroughly  as  it  should  be  known  in  order  to 
assume  legal  character.  Under  the  influence  of  opinions  the 
character  of  the  law  deteriorates  as  legislative  measures  multiply. 
No  learnedly  enlightened  mind  can  keep  track  of  the  continuous 
multiplication  of  laws  in  these  United  States,  so  as  to  know  with 
any  degree  of  certainty  what  is  considered  legally  right  or  wrong, 
here  or  there,  now  or  then.  Are  not  all  courts  controlled  by 
opinions?  Are  these  opinions  always  reasonable?  Are  they  not 
sometimes  unreasonable?  Do  courts  never  reverse  their  own 
judgments?  Are  they  not  controlled  by  thinkers  who  cannot 
lay  claim  to  any  living  criterion  of  certitude,  and  who  speak  of 
right  and  reason  as  opinionated  minds  speak  of  good  and  evil? 

The  opinion-made  law  is  a  dangerous  tool  of  the  intellect 
when  it  comes  under  diplomatic  control.  It  leads  to  unjust  con- 
victions, the  manufacture  of  criminals,  Dreyfus  cases,  judicial 
and  legislative  spoliation,  and  worse. 

The  United  States  are  rapidly  becoming  a  law-ridden  coun- 
try. Law-making  is  becoming  a  national  mania;  innumerable 
opinions  demand  legal  embodiment.  One-sided  legal  talent  is 
predominant  in  party  regime,  and  it  is  altogether  too  active  in 
special  legislation.  Partizan  leadership  continues  to  play  both 
ends  against  the  middle.  Partizan  interests  are  being  pushed 
ahead  of  the  true  interests  of  country.  The  one-sided  opinions 
supporting  party  interests  threaten  to  put  an  end  to  the  govern- 
ment by  the  people  and  for  the  people.  The  undue  assertion  and 
power  of  pronounced  opinions  in  party-government  has  often 
enough  legislated  to  death  the  flourishing  civilizations  of  an- 
tiquity. 

The  internal  peace  of  every  great  civilization  is  ever  endan-: 
gered  by  faulty  intellectual  development. 

The  so-called  higher  education  does  not  produce  Fact-knowers 
and  Truth-tellers,  but  it  produces  a  knowledge  of  'ologies  and  of 
relatively  true  ideas,  and  a  great  diversity  of  opinions  regarding 
Right  and  Wrong.  College  education  converts  the  fullness  of 
natural  intelligence  into  the  hollowness  of  artificial  intellectuality; 
it  does  not  elucidate  the  all-important  features  of  natural  causation, 
but  it  produces 

pronounced  thinkers, 
who  imagine  that  their  opinions  should  be  accepted  by  all    the 

XIX 


world  as  standards  of  Light  and  Right.  When  the  young  man 
has  received  a  College  education  he  imagines  that  he  has  learned 
how  to  think  and  speak  properly,  for  all  purposes  of  life.  His 
thinking  powers  have  been  trained  to  meander  about  categorical 
pigeon-holes,  and  away  from  all  connection  with  the  conscious- 
ness which  accompanies  natural  causation.  He  has  learned  to 
syllogize,  but  he  has  not  learned  to  reason  from  cause  to  conse- 
quence. He  may  have  learned  all  about  the  rules  which  govern 
academic  rhetoric,  but  he  has  not  arrived  at  a  clear  understanding 
of  the  fact  that  the  procedures  of  language  must  align  themselves 
to  the  principles  of  procedure  in  natural  causation,  in  order  to 
fully  and  fairly  elucidate  Fact  and  to  tell  the  truth  about  nature's 
actiyity.  College-bred,  pronounced  thinkers  who  are  more  or  less 
ignorant  of  Fact — of  the  causes  which  produce  social  conditions — 
are  the  curse  of  every  growing  civilization.  Under  the  influence 
of  so-called  higher  education,  they  multiply  like  maggots  in  the 
cheese  and  cause  deterioration  of  the  social  substance;  the  less 
they  know  of  the  changeful  requirements  of  a  growing  civilization 
the  more  anxious  they  are  to  convert  their  irrational  opinions  into 
the  laws  of  the  land. 

All  the  current  opinions  regarding  the  bearings  on  social 
welfare  of  the  great  factors  in  national  life,  such  as  tariff,  taxa- 
tion, trusts,  finance,  morality,  religion,  science,  etc.,  are  more 
or  less  irrational ;  all  are  conceived  without  a  thorough  knowledge 
of  the  active  causes  productive  of  existing  conditions.  Conditions 
are  known,  but  the  causes  which  produced  the  known  conditions 
are  almost  unknown. 

The  talk  of 

tariflF-reform 
is,  like  all  other  reform-talk,  a  product  of  irrational  opinions  which 
pave  the  way  from  bad  to  worse  with  "pointed  prejudices," 
leading  to  fatal  privileges,  instead  of  doing  away  with  these  privi- 
leges, as  they  pretend  to  do.  The  tariff  question  cannot  be  truly 
answered  from  any  one  point  of  view;  it  stands  closely  connected 
with  all  national  household  questions  and  also  with  the  interna- 
tional system  of  finance;  it  connects  itself  with  the  coin-payment 
of  balances  in  trade  to  foreign  nations  and  with  the  great  evil  of 
increasing  bonded  indebtedness,  if  balances  of  trade  go  against  the 
nation.  The  public  opinion-makers  do  not  usually  present  the 
tariff-question  in  all  its  bearings  to  the  public  mind.  There  is 
altogether  too  much  foreign  influence  active  in  journalistic  educa- 
tion and  national  legislation  regarding  our  tariff-regulations. 


XX 


The  taxation  system  Ns^-ot  °'^ 

is  still  medieval  and  utterly  unfit  to  serve  in  the  advancementoK*"'** 
our  great  commonwealth.  To  directly  tax  the  toiler's  tools,  the 
hand  to  mouth  home-builder,  the  man  with  a  hoe,  is  unjust  when 
we  consider  that  money  in  many  privileged  channels  of  trade  is 
making  undue  profits  and  causing  undue  national  expense.  Our 
system  of  taxation  is  even  an  outrage  if  we  consider  that  it  is 
enforced  for  the  purpose  of  supporting  a  wasteful  army  of  public 
employees,  who  serve  no  better  purpose  than  the  support  of  party- 
regime,  its  special  legislation  and  extravagant  mismanageinent 
of  national  affairs.  If  our  national  household  affairs  were  well 
regulated,  we  would  not  need  an  expensive  partizan  army  of  tax- 
gatherers.  Under  the  existing  system,  the  puny  minds  which 
attempt  to  regulate  state  and  interstate  affairs,  go  into  puny 
details  at  enormous  expense. 

Public  opinion,  proceeding  in  ways  antagonistic  to  the  ex- 
isting Trusts,  may  eventually  do  great  harm  to  civilization.     The 

Trusts,  . 
of  all  modern  innovations  in  civilized  life,  are  the  most 
important.  If  properly  regulated  by  sense  and  reason,  instead 
of  being  disturbed  by  antagonistic,  ill-conceived  legislation,  the 
Trust-system  would  probably  result  in  far  greater  benefit  to 
American  civilization  than  ever  did  the  introduction  of  machin- 
ery. If  the  Trusts  were  properly  chartered  institutions,  so  as  to 
make  part  of  their  earnings  tributary  to  the  national  treasury,  the 
questions  of  finance,  tariff,  taxation,  etc.,  could  be  answered  satis- 
factorily to  every  right-minded  man. 

We  have  still  at  present  two  kinds  of  trusts  in  these  United 
States ;  the  one  kind,  which  is  dependent  upon  and  controlled  by  the 
international  credit-system,  and  the  other  kind,  which  is  still  inde- 
pendent of  the  international  credit-system  and  controlled  by  our 
own  national  financiers.  The  first  kind  is  beyond  the  control  of 
the  American  people,  its  voters  and  its  government;  the  other 
kind  is  in  danger  of  being  crushed,  or  driven  into  the  hands  of  for- 
eign financiers,  with  whose  regime  our  politicians  and  judiciary 
dare  not  interfere.  In  the  preservation,  nationalization 
and  chartering  under  proper  conditions  of  these  independent  trusts 
may  be  found  the  best  of  available  means  of  managing  our  national 
household  economy,  so  as  to  secure  some  financial  independence 
and  the  possibility  of  eventually  paying  off  the  national  debt.  The 
merging  of  the  trusts,  which  are  still  independent  of  the  interna- 
tional credit-system,  could  give  this  country  an  independent, 
national  system  of  finance;  it  could  do  away  with  the  bulk  of 
administrative  expenses;  it  could  establish  conditions  of  individual 

XXI 


welfare  for  industrial  constituents;  it  could  tax  the  beneficiaries  of 
system  and  privilege,  and  thereby  lessen  the  burden  of  the  hand  to 
mouth  toilers;  it  could  do  away  with  the  increasing  evils  of  multi- 
plying special  legislation  and  of  maintaining  an  unduly  expensive 
bureaucratic  system.  If  Trust  financiers  had  a  due  voice  in  the 
management  of  national  affairs,  the  country  could  not  be  forced 
to  pay  tribute  to  foreign  financiers  and  to  submit  to  foreign  in- 
terference in  the  management  of  its  national  affairs. 

It  is  not  here  asserted  that  the  Trusts  should  control  the 
national  government,-  instead  of  the  government  controlling  the 
Trusts.  The  assertion  here  made  is  that  this  government,  being 
controlled  by  political  parties,  is  not  altogether  a  government  of 
the  people  or  by  the  people.  Political  party-pullers  have  other 
interests  at  heart  than  those  of  the  nation.  They  may  claim 
to  talk  for  the  nation  with  the  view  of  influencing  its  voters,  but 
they  act  for  themselves,  their  party  and  the  programmers.  They 
are  placed  under  the  necessity  of  running  the  affairs  of  govern- 
ment in  accordance  with  public  opinion,  which  is  not  always 
thoroughly  enlightened  as  to  the  changeful  needs  within  and 
about  national  affairs  in  the  rapid  growth  of  modern  civilization, 
and  which,  for  want  of  proper  enlightenment,  is  very  easily  misled 
by  the  hollow  talk  of  far-sighted  programmers. 

The  government  and  constitution  of  the  United  States 
were  formed  to  suit  a  very  much  smaller  and  simpler  form  of 
national  life  than  that  into  which  the  changeful  times  have  pushed 
us.  The  original  status  of  American  society  did  not  require  more 
than  ordinary  knowing  and  doing  powers  on  the  part  of  either 
the  people  or  the  government.  Government  by  party  fitted  the 
requirements  of  early  stages  of  national  development.  Party- 
government  was  originally  a  government  of  and  for  the  people. 
A  hundred  years  of  national  growth,  however,  have  brought 
about  great  changes.  Party-regime  is  no  longer  doilig  good 
work;  it  is  proceeding  without  due  patriotism;  it  is  being  unduly 
influenced  and  misled  by  great  and  growing  financial  interests. 
It  needs  to  be  brought  into  pace  with  the  times,  and  this  can 
only  be  done  by  an  extended,  interstate  organization  of  non-par- 
tizan  patriots,  who  will  not  seek  office,  nor  personal  emoluments 
or  vain-glory,  but  who  will  make 

cameralistics 
their  special  study  and  business.  This  country  needs  a  permanent 
and  competent  board  of  advice,  which  will  make  national  economy, 
in  all  its  branches,  and  national  relationships  its  special  study,  and 
which  will  devote  itself  to  the  harmonizing  of  individual  and  local 
interests — party-interests  with  national  welfare — ,  and  this  board 
should  have  its  representatives  in  every  county  of  everv  state  in 

xxri 


the  Union,  not  only  for  the  purpose  of  studying  local  requirements, 
but  also  for  the  purpose  of  keeping  a  watchful  eye  on  the  opinion- 
making  business  and  the  local  evils  arising  out  of  it.  This  country 
needs  true  lights  on  all  social  and  economic  subjects,  and  a  high- 
character  advisory  board,  which  can  influence  public  opinion 
against  abuse  of  party-regime  or  ill-advised  designs  of  program- 
mers. 

The  hap-hazard  selection  of  party  talent  to  perform  import- 
ant public  functions  and  fill  important  offices  does  not  serve"  this 
commonwealth  to  best  advantage.  No  great  business  house  could 
run  its  afifairs  successfully  by  selecting  and  changing  its  employees 
in  the  hap-hazard  way  in  which  this  government  changes  its 
functionaries.  Competence  is  required  to  do  great  work  success- 
fully. National  affairs  are  the  greatest  of  all  work.  To  manage 
them  properly  the  needed  ability  must  be  properly  prepared  in 
educational  ways  and  retained  regardless  of  party-interests. 

Modern  education  and  business  training  develop  special  facul- 
ties of  entering  minutely  into  special  pursuits,  but  such  develop- 
ment creates  much  littleness  of  mind  without  any  unifying  power. 
Small  minds  aim  to  enter  into  details;  they  harbor  small  ideas  and 
they  push  these  ideas  by  legislation  into  puny  absurdities,  but  they 
cannot  deal  with  the  great  industrial  and  financial  affairs  of  this 
immense  civilization;  they  cannot  and  they  do  not  at  present  deal 
fairly  and  reasonably  with  the  Trust-system. 

The  present  political  system-workers  have  given  ample  evi- 
dence of  their  incompetence;  they  are  progressive  and  aggressive 
law-and  trouble-makers  in  puny  ways;  they  are  no  doubt  men  of 
good  intentions,  but  are  they  not  by  hollow  talk  blinded  to  the 
best  interests  of  this  country?  Is  the  present  progressive  regime 
not  proving  itself  retrogressive  in  many  very  important  respects? 
Has  this  great  industrial  nation  not  rapidly  lost  the  advantages 
which  balances  of  trade  gave  it?  Is  it  not  being  plunged  into 
debt  in  times  of  peace?  Are  popular  unrest  and  class-hatred  not 
growing  under  the  present  party-regime?  Is  this  country  not 
losing  the  backbone  of  its  prosperity; — the  financial  strength 
which  balance  of  trade  formerly  gave  it? 

Were  it  not  for  the  efficient  work  which  great  financiers  at 
home  and  abroad  have  done,  our  prosperity  might  even  now  be 
at  a  low  ebb. 

Surely  the  Trust-system  should  be  regulated  and  its  affairs 
adjusted  to  national  wants,  but  this  regulation  can  only  be  ef- 
fected by  the  advice  and  influence  of  a  competent  organization 
which  makes  cameralistics  its  special  study  and  business,  and 
which  stands  aloof  and  apart  from  all  party-regime  and  inde- 
pendent of  party-favors  to  an  even  greater  extent  than  does  the 
highest  judiciary. 

XXIII 


Surely  Trusts  should  be  chartered  institutions  under  proper 
provisions,  productive  of  national  revenues,  derived  from  the 
future  increase  of  Trust  earnings  over  their  present  net  income. 

Great  and  growing  civilizations  need  great  and  well  regu- 
lated industrial  organizations  and  systems,  such  as  are  the  Trusts, 
but  they  also  need  cameralistic  ability  to  bring  great  industrial  in- 
terests in  harmony  with  the  needs  of  the  nation. 

Home-rule  is  needed  for  industrial  Trusts  and  not  adverse 
legislation,  which  forces  our  industrial  barons  to  seek  unconditional 
alliance  with  the  international  system  of  finance  and  credit. 

The  organization  of  industrial  Trusts  is  a  healthful  step 
toward  unification  of  diverse  interests  in  national  affairs.  If  Trust- 
organizations  should  drop  into  characterless  financial  system-work 
they  would  be  harmful  to  civilization;  if,  however,  they  should 
grow  about  the  focus  of  national  organization,  they  could  become 
a  power  making  for  the  establishment  of  internal  peace  which  no 
other  now  existing  power  on  earth  could  bring  about  as  easily.  In 
the  unification  and  regulation  of  Trusts  lies  the  salvation  of 
American  civilization  and  its  democratic  institutions. 

The  Trusts  have  come  to  stay.  They  will  make  their  way  into 
all  nations.  What  this  country  needs  to  harmonize  the  Trust- 
system  with  national  interests  is  an  organization,  which,  proceed- 
ing in  peaceful  ways,  will  make  the  Trust-system  a  public  bene- 
fit. 

.    To  consider  Trusts  as  necessarily  public  enemies  is  like  con- 
sidering machinery  an  enemy  of  labor — it  is  foolishness. 

Legislation  against  the  growth  of  the  still  independent  Trusts 
may  prove  to  be  fatal  error. 

The  nations  which  labor  to  legislate  Trusts  out  of  existence 
may  be  moving  toward  industrial  suicide;  they  probably  will  not 
be  able  to  compete  with  those  nations  which  foster  the  Trust-sys- 
tem. 

Trust-systems  are  strength-giving  factors  in  national  finance. 
They  are  even  important  to  the  maintenance  of  the  international 
system  of  finance,  for  if  they  do  not  give  their  support  to  it  or  if 
they  are  not  absorbed  in  it,  the  present  international  credit-system 
may  not  be  able  to  maintain  itself  long. 

The  Trust-system,  if  fully  developed  in  industrial  nations,  can 
extend  the  life  of  the  international  credit-system  by  stepping  be- 
tween it  and  the  people  and  by  looking  after  local  welfare.  The 
Trust-systems  could  even  absorb  the  international  clearing-house 
system,  improve  its  workings  infinitely,  give  healthful  life  to  indi- 
vidual nations  and  do  away  once  and  for  all  with  the  ever  fatal 
system  of  burdening  great  nations  with  overwhelming-  indebted- 
ness to  individuals. 

XXIV 


Our  Trusts  are  national  organizations;  they  are  not  yet  em- 
bodied in  the  international  system  of  credit  nor  made  altogether 
tributary  to  it.  They  are  an  American  invention,  and  the 
American  people  have  every  right  to  profit  by  them.  The  unifica- 
tion and  regulation  of  industrial  Trusts  can  do  for  our  civilization, 
and  in  fact  for  all  the  world,  what  the  best  regulated  international 
credit-system  v^an  never  do.  i  hey  can  establish  internal  condi- 
tions of  peace;  they  can  look  after  the  welfare  of  individual  work- 
ers in  the  body  of  commonwealth,  they  can  be  made  a  humane 
organization  which  provides  bread  for  the  million;  they  i^re  direct 
wealth-producers,  and  hence  they  are  an  organization  quite  dif- 
ferent from  the  world's  financial  system,  which  is  and  cer  must 
be  a  bloodless  and  unfeeling  institution. 

The  Trusts  are  the  body  organic  of  their  many  individual 
workers,  and  the  welfare  of  the  individual  workers,  who  produce 
the  wealth,  is  naturally  part  of  the  Trust  concern.  Hence  the 
American  working  classes  have  every  reason  to  foster  the  Trust- 
system.  The  Trusts  can  and  do  pay  higher  wages  than  the  indi- 
vidual employer,  yet  they  cheapen  the  cost  of  production  and  of 
marketing;  they  are  effective  commercial  and  financial  machinery; 
they  cun  b^  made  to  benefit  every  man  in  civilization.  To  be 
jealous  of  the  success  of  Trusts  or  to  treat  the  Trust-system  as 
necessarily  a  growing  evil  is  therefore  error. 

It  is  undoubtedly  true  that  some  Trusts  have  not  a  high 
character  and  that  they  work  often  like  characterless  party 
politicians,  too  much  for  self-interest  and  too  little  for  the  in- 
terests of  commonwealth;  but  yet  it  is  equally  true  that  Trusts, 
which  are  still  controlled  by  our  own  financiers,  have  much  interest 
in  national  welfare,  and  that  many  of  them  are  managed  in  ways 
which  benefit  commonwealth  to  greater  extent  than  ever  did  indi- 
vidual effort,  in  industrial  ways,  subject  as  it  necessarily  is  to  nar- 
row limits  and  undue  competition.  The  Trusts  which  lack  char- 
acter and  which  are  still  under  home  control,  can  be  given  it  in 
other  ways  than  by  hostile  and  destructive  legislation.  They  are 
children  of  the  nation  and  subject  to  control  by  charter;  they  can 
be  made  to  grow  up  in  the  right  way. 

Character  must  be  evolved  by  education;  it  must  be  a 
growth.  It  can  never  be  a  product  of  counteractive  legislation. 
Only  the  evil  work  of  characterless  factors  in  civilization  can  call 
for  legislative  repression.  To  legislate  character  into  Trusts  is 
quite  as  impossible  as  to  legislate  it  into  people.  To  devise  legis- 
lative measures  which  force  the  management  of  Trust-affairs  into 
the  control  of  shifty  party  politicians  is  not  appointing  the  best  of 
guardians  for  these  growing  children  of  the  nation.     It  is  more  or 

XXV 


less  unreasonable  to  demand  submission  on  part  of  great  and  possi- 
bly beneficial  Trusts  to  the  opinions  of  either  domestic  or  foreign 
programmers,  for  neither  class  of  programmers  has  the  true  inter- 
ests of  this  commonwealth  at  heart.  The  united  industries  cannot 
be  expected  to  accept  ready-made  opinions  of  programmers  as 
truths,  nor  can  they  be  expected  to  yield  gracefully  to  special  legis- 
lation against  the  industrial  interests  of  the  country.  The  Trusts 
under  home  rule  do  not  live  for  themselves  alone;  they  must  look 
after  the  welfare  of  the  country  in  which  they  thrive.  There  is  a 
community  of  interests  between  these  independent  Trusts  and  our 
commonwealth.  This  community  of  interests  can  hardly  be  said 
to  exist  to  any  appreciable  degree  among  the  hungry  horde  of 
office-hunters  who  usually  need  all  their  wits  to  support  them- 
selves. It  is  absurd  to  entrust  partizan  politicians,  cowboys, 
reform-fakirs  and  the  unsuccessful  in  business  life,  who  seek  the 
public  crib,  with  work  which  only  financiers  can  do.  Government 
by  cheap  opinions  is  not  liable  to  make  a  great  nation  financially 
strong  and  prosperous.  Cheap  opinions  are  apt  to  result  in  very 
expensive  administration  of  public  affairs;  of  this  fact  we  have 
ample  evidence.  Do  the  people  of  the  United  States  not  need  an 
awakening  to  the  necessity  for  financial  rule,  for  the  protection  of 
the  national  treasury  and  of  cash  balances,  against  foreign  and 
possibly  adverse  interference? 

THE  WORLD'S  CREDIT  SYSTEM, 
which  supports  the  present  era  of  industrial  prosperity,  has  its 
virtues  and  its  failings.  It  is  probably  the  best  that  can  be  devised 
under  the  present  status  of  public  mentality  and  morality.  Cheap 
money  and  just  and  judicious  extension  of  credit  are  what  every 
industrial  civilization,  and,  in  fact,  all  the  world,  needs  at  present, 
and  this  the  leaders  of  the  system  have  resolved  to  furnish.  Noth- 
ing better  can  be  expected  of  any  financial  system.  Cash  is  lim- 
ited, and  therefore  never  can  do  the  great  work  of  unlimited, 
expansive  and  properly  apportioned  credit.  There  is  much  to  be 
said  in  favor  of  the  international  credit-system,  which  is  now  devel- 
oping itself  as  a  world-wide  power.  On  the  other  hand,  the  ever 
increasing  extravagant  bond-issues  and  the  necessary  refunding  of 
national  bonds  place  a  rather  heavy  burden  upon  the  laboring 
masses  of  the  world. 

Under  the  present  system  of  education  and  the  spreading  of 
notional  morality  and  actual  immorality,  the  world's  credit-sys- 
tem, by  multiplying  bond-holders,  produces  an  army  of  wasteful 
idlers,  instead  of  the  character-aristocracy  which  every  nation 
needs.  Under  the  existing  systems  in  Christian  civilization  it  is 
doubtful  if  the  bonded  indebtedness  of  nations  can  ever  be  paid, 

XXVI 


and  the  constant  increase  of  national  debts  may  eventually  result 
in  wars  to  enforce  or  prevent  repudiation. 

In  Gladstone's  time  the  nations  of  the  world  owed  the  people 
of  England  alone  ten  thousand  million  dollars.  This  immense 
national  debt,  which  exceeds  the  coin-resources  of  the  world  two 
or  three  times,  has  since  greatly  increased  and  is  still  increasing. 

The  world's  credit-system,  we  must  admit,  is  well-regulated 
and  efficient  in  serving  to  develop  the  resources  of  the  earth;  it 
is  of  an  international  and  even  world-wide  extent,  as  it  should 
be,  but  it  is  what  antiquity  knew  as  a  "swift-footed  system;"  it 
grows  rapidly  by  lending  the  same  money  over  and  over.  The 
money  lent  today  is  returned  through  the  clearing-house  to  the 
lenders  tomorrow  and  is  lent  over  again.  This  lending  of  the 
same  money  over  again  to  nations  should  be  done  at  a  very  low 
rate  of  interest,  that  the  credit-system  may  not  become  an  undue 
tribute-levying  system  upon  nations.  The  clearing-house  systems 
should  be  chartered  systems,  with  provision  for  rebate  of  part 
of  the  ever  increasing  profits  to  national  governments,  as  should 
be  all  trust-systems.  As  the  international  credit-system  now 
stands,  it  grows  rapidly  into  a  system  which  levies  tribute  upon 
all  labor,  and  thus  growing,  it  cannot  retain  the  good  will  of  the 
world.  Proceeding  as  it  does,  it  never  can  maintain  itself  long, 
because  it  becomes  a  target  for  all  diverse  opinions,  the  world 
over.  The  creditor-nation  comes  to  be  looked  upon  as  the  enemy 
of  the  debtor-nation;  it  can  only  maintain  itself  on  a  war-foot- 
ing while  the  predominant  fighting  power  is  with  it. 

The  world's  financial  credit-system  has  probably  as  great  in- 
ternational merits  as  the  industrial  trusts  can  have  national 
merit.  It  may  have  even  greater  merits  as  far  as  humanity  and 
civilization  are  concerned;  it  is  of  far  greater  extent  and  power; 
but  it  is  a  very  much  more  difficult  institution  to  manage  properly 
than  is  the  industrial  trust-system  in  any  one  nation. 

International  credit-systems  have  always  had  and  probably 
always  will  have  two  great  enemies  which  have  their  root  in  human 
consciousness  and  self-consciousness.  According  to  sacred  tra- 
ditions, these  invisible  enemies  have  succeeded  in  bringing 
about  the  de-nationalization  of  great  races  and  the  dispersion 
and  destruction  of  nations  operating  under  this  credit-system. 
Counteraction  against  the  so-called  money-evils  has  resulted  in 
great  national  calamities  and  destructive  wars.  The  international 
credit-system  has  been  recognized  as  speedily  building  up  the 
prosperity  of  colonial  civilizations,  but  this  prosperity  seems  never 
to  have  been  of  long  duration.  The  fathers  of  the  international 
credit-system  built  well,  but  the  sons  brought  trouble  into  the 
parental  system  and  caused  its  collapse,  so  it  is  written. 

5CXVII 


Our  intellectual  ancestry  has  made  record  of  one  fatal  error 
which  the  opinionated  sons  of  the  parental  credit-system  usually 
commit,  namely,  that  of  causing  their  system  in  the  rollings  of 
time  to  involve  all  other  system-work  in  civilization  in  its  meshes, 
thus  bringing  all  educational,  moral,  legal,  political,  industrial 
and  even  religious  system-work  under  control  of  the  credit-mak- 
ing power;  thereby  preventing  people  from  living  their  own  lives 
as  free  agents  and  causing  brother  wars  in  colonial  life  which  en- 
gulfed the  mother-country  and  destroyed  its  credit-making  power. 

What  happened  so  often  in  past  civilization  as  to  have  found 
formulated  record  in  sacred  traditions  may  happen  again.  The 
present  international  credit-system  may  also  meet  with  reverses, 
as  its  predecessors  have  done.  Its  enemies  are  well  organized 
and  even  now  watchful  and  active.  They  will  not  assail  its  proper 
work  in  providing  bread  for  the  millions  and  establishing  interna- 
tional peace;  but  being  watchful,  they  anticipate  the. return  of  tra- 
ditional transgressions. 

The  world-wide  credit-system,  centred  in  the  English  clearing- 
house, may  some  day  be  mismanaged;  it  may  abuse  its  power; 
while  advocating  peace  it  may  establish  conditions  of  war;  it  itself 
may  carry  war  into  foreign  lands;  it  may  fall  a  prey  to  other  sys- 
tems. In  view  of  these  possibilities,  it  behooves  this  American 
nation  to  secure  its  welfare  at  home;  and  not  make  this  common- 
wealth altogether  dependent  upon  foreign  systems  of  finance.  Of 
course  the  American  people,  as  an  English-speaking  race,  have 
every  reason  to  support  the  English  international  credit-system,  for 
it  is  this  system  which  has  supported  and  which  still  supports  the 
advance  of  modern  civilization.  Yet,  as  it  behooves  each  indi- 
vidual to  look  after  the  welfare  of  his  family  before  employing  his 
energies  in  national  affairs,  so  it  behooves  each  nation  to  look 
first  after  the  welfare  of  its  home  affairs  before  expending  its 
surplus  energies  for  international  benefit. 

Self-preservation  in  civilized  life  makes  its  just  demands  for 
peace  and  prosperity  at  home. 

Our  remote  ancestry  has  elucidated  the  many  causes  why 
great  and  growing  civilizations  meet  with  untimely  reverses.  It 
has  elucidated  these  causes  by  indelible  pictures  placed  in  the  in- 
tellectual sky,  that  they  may  never  pass  out  of  the  memory  of 
man.  Among  these  causes  are  the  reasons  why  no  international 
credit-system  can  long  maintain  itself.  Among  these  reasons  ap- 
pears the  ever  recurring  attempt  of  financiers  to  control  the  opin- 
ion-making business,  the  policy  of  education  and  that  of  legisla- 
tion, with  a  view  of  making  money  the  ruling  power  in  civiliza- 
tion. It  is  this  attempt  into  which  the  present  international  credit- 
system  is  now  embarking,  and  it  is  because  of  this  attempt  that 

JCXVIII 


the  active  enemies  of  the  world-wide  credit-systems  are  watchful 
in  the  darkness  of  night.  They  know  that  the  continuance  of 
peace  and  prosperity  depends  upon  the  ability  and  character  of 
financial  leadership,  and  that  undue  ambition  usually  destroys 
both  this  ability  and  character.  They  know  that  the  public  mind 
can  never  be  educated  to  worship  the  God  Mammon;  the  men 
in  the  hovel  will  not  worship  the  man  in  the  palace.  All  subtle 
arguments  intended  to  sustain  the  ruling  power  of  money  result 
in  intellectual  reactions,  and  eventually  bring  the  wealth-producing 
people  of  the  world  to  give  battle  to  all  ideas  which  debar  them 
from  a  fair  share  of  success  in  social  life.  The  hungry  wage-slave 
naturally  hates  the  fattening  master;  the  tax-payer  hates  the  idle 
and  extravagantly  luxurious  bond-holder.  No  financial  system 
can  so  far  extend  itself  as  to  multiply  the  leisured  classes  suffi- 
ciently to  enforce  control  of  its  regime,  if  it  fails  to  sustain  peace 
and  prosperity.  The  credit-making  power  becomes  more  and 
more  contracted  as  the  poor  become  more  and  more  numerous. 

The  world-wide  credit-systems  are  necessarily  bloodless,  and 
not  in  accord  with  human  feelings  and  sympathies.  They  may 
serve  humanity  well,  in  a  way  and  for  a  time,  but  they  usually 
come  to  be  looked  upon,  with  or  without  just  cause,  as  tribute- 
levyers.  Bloodless  systems  are  the  enemies  of  characterful  organi- 
zation, developing,  as  they  do,  absolute  power  to  govern  human 
life.  The  international  credit-system  has  developed  power,  first,  to 
engulf  all  other  systems,  and  then  to  make  itself  master  of  the 
world,  to  the  end  of  destroying  civilization  and  itself.  The  his- 
tory of  the  international  credit-system  is  the  history  of  dispersed 
nations.  To  plunge  whole  nations  hopelessly  in  debt  to  individuals 
has  never  proved  itself  to  be  a  success.  The  international  credit- 
system  has  always  rested  on  the  shoulders  of  individuals,  and  it 
always  must  so  rest  while  nations  do  not  provide  organizations  for 
home  finance.  As  it  advances,  so  resting,  it  continues  to  provoke 
antipathies,  and  it  needs  an  unfeeling  dictator — a  Caesar — and  an 
expensive  army  and  navy,  to  protect  itself  against  enmity  from 
every  quarter  of  the  civilized  globe.  Ruin  must  come  to  all  civiliza- 
tions in  which  the  living,  organizing  power  is  not  predominantly 
active  as  a  civilizer  and  character-upbuilder.  The  rule  of  bloodless 
system  must  end  in  ruin  which  no  Messiah  can  avert,  if  character- 
ful genius  does  not  govern  the  system-work.  These  assertions, 
here  dogmatically  made,  are  the  subject  of  so-called  sacred  history. 

The  English  credit-system  may  remain  a  lasting  benefit  to 
civilization,  if  its  managers  avoid  the  errors  of  old. 

The  eternal  choice  of  Free  Agency  is  now  before  them.  It 
ofTers  as  ever  a  threefold  opportunity,  which  antiquity  has  var- 
iously formulated  and  symbolized,  as  for  instance,  by  the  Crest  of 

XXIX 


Podarkes,  by  the  Seal  of  Solomon  and  by  the  Sign  of  the  Christian 
Cross.  The  world's  financial  leaders,  have  the  choice  of  fighting 
under  the  one,  of  laboring  under  the  other  or  of  organizing  under 
the  third.  What  they  will  do  remains  to  be  seen.  They  will  prob- 
ably do  what  they  consider  best  for  themselves  and  for  civiliza- 
tion by  the  lights  placed  before  them. 

Lights  of  consciousness  and  conscience,  true  to  Life's 
requirements,  are  needed.  Chief  among  the  needed  lights 
are  elucidations  of  the  difference  between  systematizing  talent 
and  organizing  genius  —  between  bloodless  system-work  and 
humane,  characterful  organizing  endeavors. 

English  civilization  has  arrived  at  a  stage  of  development 
where  concentration  of  wealth  is  needed  to  supply  the  require- 
ments of  the  teeming  millions.  Only  great  enterprises  can  now 
supply  and  distribute  the  daily  needs  of  the  people.  Individual 
effort  can  no  longer  serve  our  growing  civilizations  efficiently. 
Incorporate  enterprise  alone  can  do  it.  Should  traffic  and  com- 
mercial incorporations  not  be  made  chartered  institutions  with 
provisions  of  yielding  part  of  their  growing  profits  to  public  bene- 
fit? Some  genius  seems  to  be  needed  who  can  devise  a  way  of 
so  ainending  the  present  corporation  laws,  as  to  make  great  finan- 
cial, commercial,  industrial  and  other  extraordinarily  profitable 
combinations  necessarily  a  benefit  to  civilization,  and  of  making 
this  way  acceptable  to  the  financiers  now  in  control  of  the  En- 
glish-speaking civilizations.  The  rapid  expansion  of  great  enter- 
prises immensely  increases  their  profits,  and  in  as  far  as  this  ex- 
pansion is  due  to  national  growth,  in  so  far  are  nations  entitled 
to  share  in  J;he  increased  profits.  All  great  and  semi-public  en- 
terprises should  be  made  chartered  institutions,  yielding  profit 
beyond  taxation  to  the  nation  which  sustains  them.  If  this  were 
accomplished  by  peaceable  ways  and  means,  and  if  the  representa- 
tives of  chartered  enterprises  were  given  an  influential  voice  in 
government  expenditure,  many  of  the  now  threatening  evils  due  to 
concentration  of  domestic  wealth  might  be  obviated.  The  legaliz- 
ed privileges  of  doing  business  on  lines  more  advantageous  than 
those  open  to  individual  effort  might  be  made  a  source  of  national 
welfare,  instead  of  grinding  monopolies. 

There  are  probably  many  ways  and  means  which  could 
make  the  concentration  of  domestic  wealth  in  channels  of  trade  a 
public  benefit,  rather  than  a  national  danger.  If  domestic  financiers 
were  given  a  fair  chance  to  prove  their  patriotism  they  might  find 
ways  and  means  to  put  an  end  to  the  reckless  government  expen- 
diture, to  the  need  of  national  bond  issues  andT'to  other  political 
evils;  and  they  might  find  a  way  of  eventually  paying  the  national 
debts  without  direct  and  oppressive  taxation. 

XXX 


Unfortunately,  the  American  voter,  who  at  present  does  not 
distinguish  between  domestic  and  foreign  money  powers,  is  in- 
cHned  to  look  upon  the  growth  and  concentration  of  domestic 
wealth  alone  as  necessarily  a  national  danger.  The  constant  talk  of 
corruption  has  biased  his  judgment  and  reasoning  powers.  Much 
talk  about  a  little  dishonesty  here  and  there  in  local  systems  with- 
draws the  attention  of  the  public  mind  from  the  great  danger  of 
the  larger,  the  foreign  and  perhaps  more  potent  of  evil-working 
systems.  If  concentrated  wealth  is  an  enemy  of  civilization,  then 
is  not  the  greater  concentration  of  the  money-power  in  the  En- 
glish system,  and  its  influence  upon  the  national  life  of  this  repub- 
lic, a  graver  danger  than  the  comparatively  small  accumulation 
of  domestic  wealth?  Have  many  of  our  great  financiers  not 
proven  their  public  spirit  and  patriotism  by  expending  their  sur- 
plus wealth  for  national  benefit?  Does  the  English  credit-sys- 
tem not  lack  such  spirit?  Is  not  perhaps  England's  influence  in 
American  affairs  and  the  world-wide  .ambition  of  her  financiers 
the  present  danger  of  our  democratic  institutions?  -rBe^^  the 
American  people  not  now  give  some  thought  to  the  dangers  which 
arise  in  international  combinations  and  coalitions?  Great  and 
beneficial,  indeed,  has  English  influence  proven  itself  to  be  so 
far  in  the  expanse  of  Christian  civilizations.  Will  it  always  re- 
main so? 

The  leaders  of  English  civilization  have  sense,  par  excellence. 
Have  they  such  reasoning  powers  as  well? 

Sense  and  Reason  are  very  different  factors  in  the  compound 
of  human  consciousness,  and  both  factors  are  required  to  insure 
fitness  of  survival.  Sense  may  sufifice  to  survive  in  lowly  condi- 
tions, but  Reason  is  needed  to  guide  and  sustain  the  human  doing- 
powers  in  highly  evolved  stages  of  intellectual  and  national  devel- 
opment. 

England  now  enjoys  the  highest  stage  of  twentieth  century 
civilization.  She  plays  the  dominant  part  in  the  international 
game  for  world-control.  If  Reason  sustains  her  advance  she  may 
long  retain  her  international  prestige  and  predominance  as  a  civi- 
lizing power.  If  there  be  false  pretense  in  her  diplomacy  and  error 
in  her  policy  of  advance  she  may  lose  her  dominant  hold  on  the 
affairs  of  the  world,  as  other  world-wide  powers  have  lost  their 
hold  in  former  times. 

The  Truth  will  come  to  prevail  again.  Upon  this  hope  do  the 
foes  of  the  English  world-policy  and  of  the  international  credit- 
system  base  their  claim  to  international  leadership.  The  attempt 
to  look  into  coming  events  demands  much  food  for  thought. 
The  recorded  experiences  of  past  ages  and  their  elucidation  of 
natural  principles  of  procedure  will  furnish  interesting  lights  to  the 

XXXI 


possibility  of  looking  into  the  future  and  of  removing  the  veil  of 
uncertain  fate  from  the  certain  causes  of  destiny. 

The  possibilities  of  sustaining  the  international  credit-system 
are  surrounded  by  uncertainties.  If  these  United  States,  abound- 
ing in  natural  resources,  carefully  foster  their  trust-systems,  they 
may  avoid  entanglement  in  any  possible  collapse  of  the  interna- 
tional system  of  credit.  The  trust-system,  however,  can  only 
prove  a  safeguard  while  it  remains  a  national  institution,  and  in- 
dependent of  foreign  financial  control. 

The  public  enmity  against  the  growth  of  domestic  wealth 
is  to  be  deplored,  inasmuch  as  this  growth  can  be  made  tributary 
to  national  welfare  more  readily  than  the  foreign  money  power, 
and  also  inasmuch  as  it  tends  to  destroy  the  possibility  of  main- 
taining a  somewhat  independent  national  system  of  finance. 

Every  nation  needs  a 

"Curia", 
a  permanent  organization    to  look  after    individual    and  national 
welfare. 

No  individual  thinker  at  this  present  moment  can  truthfully 
answer  the  many  questions  which  present  themselves  in  consider- 
ing the  management  of  America's  national  affairs.  Who  can  com- 
petently deal  with  the  relationship  of  international  credit  to  that 
of  national  finance?  Who  can  foresee  the  result  of  the  late  war 
between  domestic  and  international  financiers?  Who  at  this 
moment  can  realize  the  far-reaching  consequences  resulting  from 
the  sacrifice  of  national  finance  to  the  international  credit-system? 
Who  knows  when  national  prosperity  should  be  sacrificed  to  the 
interests  of  international  welfare?  Who  even  knows  when  and 
why  individual  interests  should  be  sacrificed  to  national  welfare  or 
national  interests  to  individual  welfare?  Both  kinds  of  sacrifices 
are  needed.  Antiquity  has  largely  dealt  with  this  reciprocity  of 
interests,  as  conditions  arising  out  of  the  organizing  causes  opera- 
tive in  nature,  language  and  civilization.  Modern  thought  ignores 
this  reciprocity  of  interests,  as  it  ignores  the  causes  of  all  condi- 
tions of  organic  existence.  It  does  not  look  upon  the  organizing 
power,  active  in  the  threefold  process  of  human  existence,  (nature, 
intellectuality  and  civilization,)  as  the  mainstay  of  human  welfare. 
It  does  not  connect  its  various  fragmentary  aspects  and  concep- 
tions of  Fact  with  the  organizing  causes  of  existence,  but  it  pre- 
sents these  aspects  and  opinions  in  categorically  assorted  forms  of 
characterless  opinions. 

Since  modern  thought  of  all  kinds  ignores  the  organizing 
causes,  it  furnishes  the  mind  with  no  true  hold  on  Fact,  and,  as  a 
consequence,  our  pronounced  thinkers  diflFer  widely  in  their  opin- 
ions regarding  the  relationship  of  state  rights  to  national  rights  or 

XXXII 


that  of  individual  rights  to  civic  rights,  and  they  give  Httle  or  nb 
thought  to  the  relationship  of  national  to  international  affairs;  in 
fact,  the  reciprocity  of  interests  arising  in  organic  relationship  is 
not  understood  by  any  modern  thinker.  No  modern  thinker  knovifs 
the  difference  between  bloodless  system  and  characterful  organi- 
zation, yet  the  difference  is  all-important  and  should  be  thoroughly 
understood  by  people  v^ho  attempt  democratic  administration. 

Bloodless  systems  diflFer  from  characterful  organization  as 
tne  relativity  of  things,  taught  by  modern  learning,  diflfers  from 
organic  relationship,  or  as  a  doll  differs  from  a  child.  The  diflFer^ 
ence  exists  in  the  conception  of  causes.  The  learned  conception^ 
of  causes  are  all  of  a  mechanical,  non-vital  kind,  while  the  causes 
operative  in  the  process  of  nature  have  organizing  tendencies,  ca- 
pacities and  character.  The  workings  of  both  the  mechanical  con- 
ceptions of  causes  and  the  consciously  living  and  active  causes  in 
nature  and  human  life,  must  be  understood  before  the  study  of 
national  household  economy  can  be  harmonized  with  that  of 
social  welfare,  or  before  bloodless  systems  can  be  harmonized 
with  social  organization.  The  human  mind  must  be  raised  to  an 
intellectual  character-height  where  it  can  unify  the  work  of  blood- 
less system  with  that  of  social  organization,  before  the  civilizing 
endeavor  can  result  in  establishing  measures  conducive  to  the 
welfare  alike  of  individual  and  nation. 

An  organization  for  the  study  of  national  household  economy 
— cameralistics — is  the  lesser  need  of  great  civilizations,  the 
greater  need  being  that  of  a  "Curia",  an  organization  which  can 
harmonize  the  material  needs  of  civilized  life  with  its  social 
requirements — which  can  harmonize  the  means-developing,  bread- 
vv:nning  powers  of  sense  with  the  characterful  doing  powers  which 
make  such  reasonable  use  of  means  as  to  benefit  every  part  of  the 
social  organisim,  as  well  as  the  organism  at  large.  Every  nation 
needs  an  organization  of  men  and  women  whose  knowing  and 
doing  powers  are  sufficient  to  master  the  problem  of  "isodatic" 
distribution  of  civic  rights  and  duties. 

The  study  of  national  household  economy  and  that  of  organic 
social  relationship  cannot  be  mastered  by  either  scientific  or  theo- 
logical thought,  for  both  in  their  way  of  thinking,  reasoning  and 
determining  ignore  the  organizing  causes  active  in  the  process  of 
existence.  He  who  is  not  fully  enlightened  as  to  the  organizing 
causes  can  only  form  opinions  of  life's  requirements — of  right  and 
wrong,  of  good  and  evil — and  the  opinions  so  formed  are  not  ra- 
tionally conceived ;  they  are  only  products  of  uncertain  guesswork. 
The  difference  between  opinions  and  gisty  judgments  consists  in 

XXXIII 


the  fact  that  opinions  are  formed  without  knowledge  of  the  organ- 
izing causes,  while  gisty  judgments  are  focalized  in  the  living  con- 
sciousness of  these  causes. 

Scientific  thought 
is  exact,  but  its  work  is  only  relatively  true,  and  relatively  true 
ideas  do  not  fairly  represent  the  living,  organic  character  and  its 
requirements. 

Modern  theology 
is  ignorant  of  the  organizing  power  in  the  process  of  life  which 
produces  the  living  character;  it  does  not  know  that  the  Bible- 
work,  as  well  as  all  sacred  writings,  presents  the  workings  of  the 
organizing  causes  by  living  pictures  of  organic  language,  as  the 
Living  Gist  of  all  Fact;  it  substitutes  God-ideas  for  Uving  God- 
consciousness,  and  it  deals  with  the  requirements  of  life  in  opin- 
ionated and  visionary  ways.  It  talks  about  possibilities  of  some 
other  world  than  ours,  but  it  ignores  or  misrepresents  or  treats  in 
visionary  ways  that  vvhich  is  right  and  reasonable  in  this  world. 
For  these  reasons,  neither  the  study  of  cameralistics  nor  that  of 
any  higher  organic  requirement  of  civilized  life  can  be  efifectually 
handled  by  either  theological  colleges  or  universities  in  the  manner 
in  which  these  proceed  at  present.  The  evolution  of  the  civilizing 
power  in  the  human  mind  requires  a  special  institution  devoted  to 
the  study  of  organic  causes,  and  special  talent  in  mature  minds  to 
pursue  that  study  eflfectively  and  practically. 

China  has  long  recognized  this  need ;  its  recognition  grew  out 
of  its  sacred  traditions.  Historic  China  has  vainly  labored  to 
re-establish  the  cause  of  its  pre-historic  greatness,  the  original 
Great  Learning,  which  elucidated  the  organizing  causes  in  the 
process  of  nature,  of  spoken  intellectuality  and  of  civilization.  It 
has  established  the  Han-lin  College,  with  the  view  of  evolving  civi- 
lizing power  and  administrative  ability  of  an  organic  type,  but  that 
College  has  failed  to  do  effective  work,  because  the  sacred  writings 
of  China,  as  well  as  the  facts  which  these  writings  represent,  are 
as  inaccessible  to  the  modern  Chinese  mind  as  the  gist  of  biblical 
writings  is  to  our  learned  thinkers. 

The  welfare  of  commonwealth  .is  inseparably  connected  with 
the  welfare  of  the  individual.  The  relation  of  family  to  state  is 
that  of  leaf  to  tree ;  it  is  an  organic  relationship ;  the  life  of  the  one 
supports  the  life  of  the  other.  This  relationship,  being  of  a  living 
and  organic  character,  cannot  be  essayed  from  the  viewpoint  of 
either  empiric  or  dogmatic  learning;  it  must  be  studied  in  the  light 
of  the  causes  of  organic  development  and  evolution  which  pri- 
marily arise  in  living  self-consciousness,  which  have  been    pre- 

xxxiv 


alphabetically  evolved  by  the  use  of  organic  language,  and  which 
are  elucidated  in  all  so-called  sacred  or  testamentary  v^^ritings.  All 
these  writings  are  framed  in  a  truly  organic  type  of  language, 
which  is  unintelligible  to  the  alphabetically  developed  mind,  hut 
which  is  indispensable  to  fact-knowing  and  truth-telling. 

The  financial  systems,  the  trust-system,  in  fact,  all  systems, 
are  limbs  on  the  trunk  of  the  "Coiling  and  re-coiling  peach  tree" — 
the  tree  of  national  life.  They  support  the  leaves,  blossoms  and 
fruits,  and  they  in  turn  are  supported  by  the  root  and  trunk  of  tlie 
tree,  in  accordance  with  the  organizing  principles  of  nature.  If 
human  society  were  educated  and  regulated  in  accordance  with 
these  principles,  then  the  fina^ncial  system-work  would  be  perfected 
accordingly,  and  some  of  its  profits  would  be  made  to  flow  coritin- 
uously  through  national  treasuries,  not  merely  by  force  of  taxa- 
tion, but  rather  by  reason  of  community  of  interests. 

While  modern  theology  fails  to  understand  the  use  of  truly  or- 
ganic language,  and  thus  failing,  fails  to  fairly  interpret  testamen- 
tary writings,  as  well  as  to  elucidate  the  organizing  causes  active  in 
the  process  of  life,  of  spoken  thought  and  civilization,  while 
science  deals  only  with  phaenomena  and  conditions,  regardless 
of  the  causes  which  produce  them,  it  will  be  necessary  to  pursue 
the  study  of  individual  and  social  welfare  in  other  than  the  ways 
of  modern  learning.  No  branch  of  modern  learning  makes 
right-thinking  and  right-speaking  its  study.  All  deal  in  hidebound, 
categorical  and  terminological  systems  of  rhetoric.  All  ignore  the 
logic  of  life  and  the  ways  and  means  by  which  it  can  be  elucidated  in 
thought  and  pursued  in  fact.  Therefore,  a  new  school  of  thought, 
which  goes  beyond  alphabetical  possibilities  and  the  present  under- 
standing of  actualities,  and  which  makes  fact-knowing,  truth- 
telling  and  right-doing  the  object  of  its  endeavors,  is  needed  in 
modern  civilization.  The  organizing  causes  must  be  made  known, 
in  order  that  Right  and  Reason  may  rule  in  organic  society,  and 
not  bloodless  systems. 

In  order  to  pursue  the  study  of  organization  and  home  gov- 
ernment, the  young  people  of  high  character  and  ability  in  every 
nation  should  organize  themselves  permanently  to  proceed  in 
ways  quite  different  from  those  employed  in  university  or  college. 
The  earth  is  peopled  by  many  different  races,  having  differ- 
ent tendencies  and  capacities,  which  must  be  developed  in  national 
ways  to  suit  time  and  space.  No  one  nation  can  ever  successfully 
dominate  all  the  earth,  while  racial  differences  exist.  The  nations 
of  the  world  are  to  civilization  that  which  the  family  is  to  the  state 
in  which  it  lives,  i.  e.,  an  integral  and  necessary  part.  The  unifica- 
tion of  the  human  race  in  this  age  cannot  go  so  far  as  to  wipe  away 
the  racial  differences  and  to  bring  the  various  stages  of  their  devel- 

XXXV 


opment  under  the,  regime  of  the  same  system,  or  even  under  the 
rule  of  the  same  organizing  endeavor.  All  educational  iiiethods, 
the  vi^orld  over,  may  proceed  toward  the  same  end  to  evolve  the 
organizing  powers  in  various  nations  and  races,  but  they  must 
employ  various  ways  and  means  to  suit  the  various  stages  of  pres- 
ent character-development.  Education  which  does  not  success- 
fully evolve  the  organizing  powers  of  the  human  race  will  not  be 
a  successful  civilizing  power.  If  peace  is  to  come  to  earth,  the 
organizing  power  must  prevail  first  within  nations  before  it  can 
extend  itself  internationally.  Any  international  agreement  for 
peace,  which  is  not  of  an  organizing  character,  is  doomed  to  fail, 
as  is  also  any  plan  of  the  international  financiers  to  withhold  the 
sinews  of  war  in  order  to  enforce  peace.  When  conditions  of  war 
prevail,  war  must  ensue. 

Missionary  work, 
as  it  is  (done  at  present,  is  not  an  educational  method  which  can 
evolve  the  organizing  powers  among  the  races  of  the  earth  or  the 
necessary  free-agency  character  anywhere,  for  it  is  done  without 
knowledge  of  the  organizing  causes.  To  speak  of  a  God-idea 
is  far  from  elucidating  the  organizing  causes  which  create  and 
maintain  the  order  of  life  in  individual  and  nation^ 

Organization  for  educational  purposes  is  a  necessity,  for  no  indi- 
vidual mind  can  ever  presume  to  deal  satisfactorily  and  properly 
with  the  ever  changeful  requirements  of  a  great  and  growing  civi- 
lization. 

The  process  of  intellectual  and  social  evolution  is  a  long,  in 
fact,  an  endless  procedure.  Individual  life  is  short  and  not  usually 
so  well  qualified  as  to  follow  the  eternal  process  of  evolution  from 
the  beginning  to  the  end  of  its  actualities  or  possibilities.  Only 
the  evolution  of  organic  language  makes  possible  the  evolution  of 
an  organizing.  Free-agency  Genius,  who  can  know  and  do  the  Right 
Thing  at  the  Right  Time  to  promote  socialevolution  at  its  various 
stages.     This  required  evolution  of 

Organic  language 
is  not  a  thing  which  any  one  individual  can  accomplish  within 
himself;  it  is  a  thing  which  the  race  has  to  accomplish,  and  which 
only  can  be  accomplished  by  any  race  if  the  educational  endeavor 
is  persistently  rational,  if  it  persistently  places  the  organizing 
causes  before  the  public  mind  as  the  one  Gist  of  Fact,  from  which 
all  aspects  of  organic  existence  must  be  viewed,  understood  and 
considered.  The  thoughts  which  have  fitness  of  survival,  and 
which  impart  their  own  fitness  to  the  civilization  which  they  con- 
trol, have  obtained  this  fitness  by  use  of  organic  language  through 
long  ages  of  intellectual  development.  This  use  of  language  began 

XXXVI 


its  development  as  a  response  to  the  natural  promptings  of  the 
organic  powers  of  life  in  the  human  mind;  it  reached  and  passed 
the  zenith  of  its  evolution,  and  thereafter  descended  into  religious 
endeavor. 

The  earliest  of  religious  endeavors  in  antiquity  very  appar- 
ently aimed  to  impart  the  organic  powers  of  living  consciousness 
in  the  human  mind  to  the  thinking  powers  and  faculties,  by  means 
of  organic  use  of  language.  All  religious  endeavors  were  appar- 
ently based  upon  an  understanding  of  the  organizing  causes  in  the 
process  of  existence.  They  proceeded  by  organic  means  toward 
the  regeneration  of  intellectuality  and  civilizing  power.  All  relig- 
ious faiths  apparently  used  organic  language  to  embody  thought, 
and  clearly  distinguished  the  use  of  organic  language,  as  a  charac- 
ter-evolver,  from  the  use  of  everyday  language,  as  a  sense-developer, 
and  this  distinction  all  educational  organizations  should  ever  bear 
in  mind.  Academic  rhetoric  of  our  age  differs  from  organic  lan- 
guage as  a  stuffed  specimen  in  a  museum  differs  from  a  living 
animal ;  it  may  serve  as  a  means  to  deal  with  the  outer  appearances 
of  things,  but  it  cannot  represent  the  organizing  causes  of  life;  it 
may  be  an  efficient  means  to  the  end  of  right-living,  but 
it  is  not  altogether  competent  to  evolve  the  human  knowing  and 
doing  powers.  It  can  only  develop  a  part  of  these  powers,  and  this 
part  only  in  fragmentary  ways.  It  can  further  sense-development ; 
it  cannot  evolve  the  free-agency  discerning,  reasoning  and  de- 
termining powers.  It  can  move  on  the  level  of  sense,  but  it  cannot 
climb  up  and  down  the  Jacob's  Ladder  of  evolution.  Our  acade- 
mic rhetoric  is  only  a  systematized  version  of  everyday  language; 
it  needs  the  support  of  a  now  entirely  unknown  type  of  rhetoric — 
the  organic  type — in  order  to  make  modern  educational  and  social 
endeavor  a  lasting  success.  Because  the  everyday  use  of  language 
cannot  supply  all  the  requirements  to  intellectual  and  social  evo- 
lution, religious  endeavor  and  religious  training  of  mind,  which 
hold  to  the  old-time  educational  way  of  evolving  consciousness,  are 
necessities  to  the  healthful  growth  of  civilization.  Human  society 
cannot  exist  without  religious  faith  in  the  care  of  a  truly  religious 
organization.  Truly  religious  faith  centres  thought  in  the  con- 
sciousness and  self-consciousness  of  the  living,  organizing  power, 
and  truly  religious  organizations  develop  this  consciousness  after 
the  manner  of  creative  principles  of  procedure,  by  making  thought 
and  language  organizing  powers  in  civilization.  The  possibilities 
of  harmonizing  individual  with  social  welfare  rest  on  the  possibil- 
ity of  developing  and  evolving  the  organizing  power  in  the  human 
mind  in  a  threefold  way;  first,  as  a  natural  knowing  and  doing 
power  in  living  consciousness;  secondly,  as  an  intellectual  knowing 
power  in  the  thinking  consciousness,  and  lastly,  as  a  unifying  power 

XXXVII 


of  the  thinking  and  living  consciousness  in  the  free-agency  will  and 
its  determinations  to  sustain  the  organic  order  of  life.  This  is  the 
original  conception  of  Divine  Trinity. 

Antiquity  always  recognized  the  necessity  of  bringing  the 
public  mind  in  the  way  of  right-thinking,  right-speaking  and  right- 
determining.  It  formulated  means  to  that  end.  It  bequeathed 
those  means  to  posterity.  When  we  will  come  to  understand  the 
thoughts  and  intent  of  the  bequest,  we  will  be  able  to  master  the 
study  of  Light  and  Right,  and  to  evolve  organizing  powers  in  the 
public  mind  which  have  a  true  free-agency  character — a  character 
true  to  the 

organizing  causes 
in  the  threefold  process  of  existence,  the  process  of  living,  of  think- 
ing and  of  civilizing. 

Right-speaking  has  everything  to  do  with  the  possibilities  of 
civilizing  human  nature  successfully.  The  organic  use  of  lan- 
guage civilizes;  hollow  talk  daemonizes  the  human  mind.  Organic 
language  is  the  original  cause  of  social  organization  and  civiliza- 
tion; it  is  personified  as  such  in  all  the  great  cults;  it  is  the  WORD 
— the  original  cause  of  civilization — in  the  Old  Testament;  it  is 
the  Logos  in  the  New  Testament.     In  principio  erat  verbum. 

In  later  historic  antiquity,  organic  language  appears  to  have 
been  looked  upon  as  the  mediator  between  the  thinking  and  the  liv- 
ing consciousness.  The  living  consciousness  seems  to  have  been 
considered  as  the  parent  of  the  thinking  consciousness,  and  the 
Thinking  Ego,  properly  evolved,  as  the  free-agent  of  the  living 
powers.  Language,  conceived  as  the  mediator  between  the  living 
and  the  thinking  consciousness,  appears  personified  in  historic 
antiquity  as  Mithras  or  as  Christ  the  Lo^os,  the  unifying  power 
which  can  harmonize  the  world  of  ideality  with  the  powers  that 
create  and  sustain  the  order  of  life  in  the  process  of  existenrCy^     /  ^ 

T^^'All  that  tWe  human  mind  explicitly  knows  of  Fact  or  of  fan- 
cies— of  the  workings  of  nature  or  of  the  workings  of  its  own 
thought —  is  known  by  means  and  virtue  of  language.  Language 
converts  the  living  consciousness  or  raw  material  of  knowledge,  in 
part  at  least,  into  more  or  less  explicit  knowledge;  it  converts  the 
animal  intelligence  of  primitive  man  into  the  intellectual  powers  of 
the  civilized  mind. 

Intellectual  powers  are  verbally  developed  features  and  phases 
of  elementary  consciousness  of  life. 

Language  has  powers  to  embody  the  various  factors,  active  in 
the  organic  character  of  human  consciousness — in  the  compound 
of  the  human  knowing  and  determining  powers.  Chief  among 
these  factors  is  the  organizing  genius  in  the  human  mind — the 
tendency,  capacity  and  desire    in  human  nature  to  organize  family 

XXXVIII 


and  society  after  the  principles  of  the  organizing  powers  active  in 
the  process  of  nature,  which  are  usually  known  as  the  powers  of 
creation,  because  they  have  called  into  existence  all  forms  of  life, 
all  life  being  organic  in  character.  The  power  of  language  to 
embody  this  organizing  genius,  its  tendencies  and  capacities,  in 
antiquity  has  been  very  generally  looked  upon  as  the  primary, 
original  or  so-called  first  cause  in  the  evolution  of  the  human 
intellect  out  of  animal  intelligence — of  human  life  out  of  animal 
life — of  civilization  out  of  primitive  man's  animal-like  existence. 
The  organizing  genius  in  the  human  mind,  in  language  embodied 
and  making  for  intellectual  evolution,  has  been  conceived  as  an 
extension  of  the  organizing  powers  in  the  process  of  nature,  and 
it,  together  with  and  apart  from  the  various  faculties  of  know- 
ing, determining  and  doing,  has  been  personified  in  accordance 
with  the  once  recognized  rules  of  organic  language.  The  more 
important  of  these  rules  were  embraced  by  the  prosopopeia- 
system  of  organic  language.  This  system  served,  not  only  to 
personify  the  various  factors  active  in  human  consciousness,  but 
it  also  served  to  deify  these  personifications.  All  God-ideas  origi- 
nated in  the  prosopopeia-system;  it  served  to  personify  and  deify, 
not  only  the  various  factors  in  organic  consciousness,  but  also 
intellectual  powers  and  faculties.  This  deification  had  its  reason 
in  man's  recognition  of  the  fact  that  organization  of  family  and 
state,  in  accordance  with  living  principles,  improved  the  condi- 
tions of  human  existence.  The  Gods,  then,  of  the  great  cults  in 
antiquity  were  personifications  of  the  organizing  powers  in  nature 
and  human  nature,  and  of  various  faculties  of  this  power,  in  lan- 
guage embodied  and  by  language  evolved. 

The  prosopopeia-system  of  organic  language  has  been  a  deifi- 
cation-system. It  evolved  the  organic  workings  of  the  intellect 
out  of  the  organic  workings  of  that  living  consciousness  which 
accompanies  the  powers  of  life  in  their  course  of  development  and 
evolution.  The  prosopopeia-system  not  only  evolved  the  original 
God-consciousness  out  of  the  elementary  knowing  and  domg 
powers  of  the  mind,  but  it  produced  the  specific  and  personified 
God-ideas,  polytheistic  or  monotheistic.  The  monotheistic  ideas 
originally  personified  the  organizing  genius  in  nature,  intellec- 
tuality and  civilization;  the  polytheistic  ideas  personified  the 
various  assistant  factors  which  surrounded  the  consciousness  of 
the  organizing  genius  in  the  human  mind.  Thus,  all  God-ideas, 
polytheistic  or  monotheistic,  were  embodiments  in  language  of 
various  factors  of  consciousness,  and  so  also  were  all  devil-ideaes. 

The  thinking  mind  personified  its  own  factors  of  conscious- 
ness in  accordance  with  the  prosopopeia-system  of  organic  lan- 
guage, and  thereby  converted  its  undefined  consciousness  of  the 

XXXIX 


organizing  powers  in  nature  into  specific,  verbally  personified 
God-ideas,  and  into  ability  to  organize  society  in  accordance  wtih 
living  principles. 

All  the  God-ideas  which  gave  life  to  the  great  cults  of 
antiquity,  were  originally  verbal  personifications  of  the  organ- 
izing power  and  its  special  faculties  in  the  process  of  nature,  of 
intellectuality  and  of  civilization.  Sun-,  serpent-,  or  other 
phaenomena-worship  had  nothing  to  do  with  the  original  God- 
consciousness  of  man ;  it  originated  in  the  common  error  of  super- 
ficial thinkers,  that  of  mistaking  the  verbal  symbol  for  the  fact 
symbolized. 

Thus,  religious  faith  and  God-ideas  had  their  origin  in  the 
healthful  workings  of  human  consciousness,  of  sense  and  of  rea- 
son. Religious  delusions  originated  in  the  decline  and  abuse  of 
the  prosopopeia-system,  and  in  the  introduction  of  non-organic 
systems  of  language,  such  as  are  our  alphabetical,  categorical  and 
grammatical  systems,  and  in  the  confusion  of  the  organic  and  non- 
organic systems.  The  organic  types  of  language,  which  evolved 
the  human  intellect  out  of  primitive  man's  animal  intelligence, 
were  superseded  by  numerous  non-organic  and  confusing  systems 
in  the  course  of  alphabetical  over-development.  The  many  non- 
organic systems,  of  which  academic  rhetoric  is  a  specimen,  caused 
the  so-called  "confusion  of  tongues,"  and  the  derangement  of  the 
natural  workings  of  human  consciousness. 

Modern  theology  still  deals  with  the  remnants  of  the  proso- 
popeia-system, but  in  a  way  entirely  different  from  that  pursued 
by  antiquity. 

Modern  science  has  dropped  the  prosopopeia-system  entirely, 
and  deals  only  with  its  rhetorical  antipode,  the  categorical  sys- 
tem. It  deals  only  with  categorical  states  of  consciousness,  by  the 
terminological  type  of  language  developed,  and  in  peripatetic 
definitions  encased. 

These  explanations  may  help  to  make  it  clear  that  in  dealing 
with  facts  or  in  speiaking  of  truth,  scientifically  or  theologically, 
the  thinking  mind  is  not  occupying  itself  directly  with  nature's 
activity,  as  is  the  usual  presumption,  but  is  dealing  directly  only 
with  ideas,  by  language  personified  or  in  definitions  encased.  All 
the  workings  of  thought,  productive  of  knowledge,  are  in  types 
of  language  embodied  or  encased,  and  language  controls  the 
workings  of  thought  in  one  way  or  another;  it  gives  thought  its 
ability  to  represent  or  misrepresent  nature's  activity  in  one  way  j. 
or  another.  A.,.-:^.'*^'  o^  «-  ^3u*^^ y<^.c^^*^— ***~  -t^^yi^.^.**^/^^; 
^-t-»"'-c^If  the  part  Whidi  language  plays  an  our  mental  economy  is 
^^"^^  Avot  made  clear  in  the  process  of  education,  then  this  process 
causes  confusion  in  the  natural  workings  of  consciousness,  of 
sense,  reason  and  will. 

•XL. 


The  thinking  mind,  educationally  enlightened,  but  left  igno- 
rant of  the  influence  of  the  various  types  of  language  upon  con- 
sciousness, loses  its  ability  to  use  its  natural  faculties  in  thor- 
oughly rational  and  health-sustaining  ways.  *  *  *  * 
If  the  alphabetically  enlightened  mind  does  not  under- 
stand the  devious  and  confusing  ways  in  which  the  var- 
ious types  and  systems  of  language  affect  consciousness, 
then  it  cannot  use  its  natural  faculties  in  accordance  with 
living  principles  and  it  cannot  evolve  competent  civilizing 
powers.  Delusive  enlightenment,  caused  by  the  confusing  influ- 
ence of  language  upon  consciousness,  makes  the  thinking  mind 
unreasonable,  visionary,  opinionated  and  intolerant,  thereby  dis- 
turbing the  order  of  life  and  destroying  the  possibilities  of  main- 
taining a  peaceful,  organic,  social  relationship  among  individuals 
in  family  and  national  life. 

The  study  of  the  influence  of  language  upon  human  conscious- 
ness was  in  antiquity  recognized  as  the  necessary  foundation 
for  intellectual  development.  *****         When 

the  widely  varying  influence  of  the  various,  more  or  less 
organic  types  of  language  and  the  many  non-organic  sys- 
tems of  language  is  not  thoroughly  understood,  then  the 
thinking  mind  cannot  accomplish  much  in  the  way  of  Fact- 
knowing,  nor  can  it  tell  the  truth  fully  and  fairly  about  nature's 
activity;  it  can  only  guess  at  Fact,  jump  at  relatively  true  but 
vitally  faulty  conclusions,  and  form  more  or  less  irrational  opin- 
ions of  the  facts  which  it  should  be  able  to  represent  by  gisty 
judgm.ents. 

The  study  of  right-speaking  makes  possible  thorough  fact- 
knowing,  truth-telling  and  right-determining,  and  this  lays  the 
proper  foundation  for  the  evolution  of  free-agency  powers  and 
their  rightful  exercise.  Scientific  'ologies  and  'isms  and  theologi- 
cal visions  can  never  evolve  free-agency  powers.  They  can  never 
develop  true  lights  of  consciousness,  needed  to  sustain  the  rule  of 
right  and  reason.  While  these  true  lights  are  wanting,  the  estab- 
lishment of  permanent  peace,  internal  and  external,  is  not  within 
the  power  of  human  thought.  Civilization  is  ruled  by  reason  or 
by  force.  When  reason  is  lacking  in  the  God-consciousness  of 
man,  then  Mammon  must  rise  in  civilization  to  rule  by  force. 

While  the  scientific,  theological  and  philosophical  institutions 
of  learning  ignore  the  living  connection  between  the  organizing 
powers  in  the  process  of  existence  and  the  organizing  powers  of 
human  language,  it  is  idle  to  hope  for  full  and  fair  enlighten- 
ment of  the  civilized  mind  and  for  the  rule  of  reason  and  peace  in 
social  affairs,  and  it  is  certain  that  the  intellectuality  produced  by 


XIA 


so-called  learning  will  daemonize  the  human  mind  in  present  civi- 
lization as  it  has  always  done  in  former  ages.  Intellectuality 
which  ignores  the  organizing  powers  in  the  threefold  process  of 
human  existence  deludes  the  natural  judging  faculties  of  man, 
misleads  his  powers  of  reasoning  and  perverts  the  free-agency 
will.  It  substitutes  guesswork  for  natural  knowledge  of  Fact, 
opinions  for  gisty  judgments,  and  the  rule  of  arbitrary  force  for 
that  of  living  reason.  It  works  up  a  conflict  of  opinion  and 
internecine  strife ;  it  stuffs  the  mind  with  ready-made  opinions  and 
fixed  ideas;  it  establishes  prejudices  and  privileges  and  fatal  sys- 
tems of  instruction,  education,  legislation  and  administration,  for 
fatal  are  all  systems  in  civilization  which  are  not  ruled  by  a  char- 
acterful organizing  power. 

Not  religious,  not  scientific  nor  philosophical  guesswork  can 
ever  solve  any  social  problems.  They  can  only  substitute  system- 
work  for  the  required  organizing  work.  Systematically  developed 
minds  are  intellectually  perverted  minds.  System  is  a  thought- 
made  and  usually  stationary  thing;  life  is  a  natural  growth.  The 
systematically  intellectualized  mind  should  never  claim  the  ability 
of  answering  any  question  of  life  truthfully.  Religious  faith 
is  the  instinctive  hold  which  the  thinking  mind  has  on  the  organ- 
izing powers  which  create  and  sustain  human  welfare,  and  this 
hold  was  evolved  in  pre-historic  ages  by  a  proper  use  of  the  powers 
of  language.  Religious  faith  is  now  the  mainstay  of  civilization; 
upon  its  full  and  fair  development  depends  the  success  of  civiliza- 
tion. The  organizing  Qod-consciousness  evolves  free-agency 
character,  in  accordance  with  the  principles  of  procedure  by  which 
the  creative  powers  in  nature  evolve  organic  life  in  all  its  many 
forms.  The  development  of  religious  faith  is  therefore  a  neces- 
sity in  civilized  life,  but  that  development  must  be  thorough-going 
and  rational;  it  must  not  be  visionary.  It  must  not  lead  thought 
away  from  the  powers  of  life,  nor  separate  its  work  from  them. 
It  must  make  intellectuality  an  organic  and  not  a  systematic 
superstructure  of  mind;  so  it  is  written.  It  must  evolve  the 
powers  of  reason  and  not  merely  develop  the  faculties  of  sense  or 
of  self-sufficient  thought.  At  present  religious  thought  has  fallen 
under  the  control  of  opinionated  minds,  which  rather  divide  human 
judgments  in  visionary  and  denominational  ways  than  unify  the 
reasoning  powers  in  the  civilizing  instinct  and  its  organizing 
endeavors. 

Religious  faith 
is  being  misled  by  the  hollowness  of  theological  opinions  and  irra- 
tional doctrines,  until  it  becomes  a  character-perverter  rather  than 
a  character-iipbuilder.     All  the  questions  in  civilized  life  are  repre- 
sented in  the  light  of  opinion  by  theologians,  who  ignore    Fact- 

XLII 


knowing,  Right-thinking  and  Truth-telHng.  Fact-knowing  is  not 
a  mere  building  of  systems  of  thought  upon  beHef,  as  are  the 
diverse  doctrines  of  the  various  Christian  denominations  at  the 
present  stage  of  naturally  retrogressive  and  alphabetically  over- 
intellectualized  development  of  mind.  The  denominational 
branches  of  the  Christian  church  are  products  of  the  systematically 
flattened  and  categorically  excavated  intellectuality  which  harbors 
philosophic  visions  and  abstract  ideality.  The  originators  of  the 
Christian  cult  had  nothing  whatever  to  do  with  platonic  ideality, 
nor  with  any  philosophic  notions  or  opinions;  they  were  Fact- 
knowers  of  that  type  which  in  the  following  volumes  will  be  called 
the  Sibylline  school. 

Upon  Christian  faith  and  its  original  doctrines,  modern  civi- 
lization may  well  build  its  hope  for  future  welfare,  but  that  hope 
must  be  deferred  until  the  various  denominations  succeed  in  their 
present  movement  of  organically  unifying  the  diversity  of  their 
opinions,  and  forming  one  great  Trust  of  Truth-tellers.  Theology 
must  go  out  of  the  opinion-making  business  into  right-thinking 
and  right-speaking,  and  it  must  teach  the  public  mind  the  logic 
of  life,  the  logic  of  the  civilizing  purpose,  the  logic  of  the  free- 
agency  powers,  the  logic  of  the  "I  must,  I  can,  I  will,"  the  logic  of 
adjudicative  reasoning,  formulated  in  sacred  writings,  before  it  can 
bring  about  betterment  of  conditions  in  Christian  civilization. 
Syllogizing  and  categorizing  are  well  enough  for  scientific  pur- 
poses, but  they  are  grave  errors  in  theological  endeavor.  The 
original  meaning  of  the  testamentary  writings  is  as  unknown 
today  as  was  the  heart  of  Africa  a  hundred  years  ago.  The  words 
of  testamentary  writ  are  known,  but  the  thoughts  and  intent  of 
these  words  remain  terra  incognita,  because  the  character  of  the 
prosopopeia-and  symbol-systems,  embodied  in  sacred  language, 
seems  to  be  a  branch  of  former  enlightenment  entirely  lost  to 
modern  thought.  It  is  not  at  all  understood  by  modern  philolo- 
gists. 

As  with  the  theological  ideas  of 

Fact-knowing, 
so  with  the  scientific  ideas;  they  are  equally  irrational  and  ill- 
founded.  It  is  absurd  to  build  a  system  of  thought  upon  observa- 
tions and  experiences  derived  from  the  channels  of  special  sense, 
if  the  natural  connection  of  the  faculties  of  special  sense  with  the 
causes  of  their  evolution,  and  with  their  origin  in  the  elementary 
powers  of  conscious  life,  be  not  first  known  and  elucidated. 

Fact-knowing  must  rest  upon  the  understanding  of  nat- 
ural causation;  it  must  comprehend  the  workings  of  creative 
principles  of  procedure,  as  well  as  the  outer  and  accidental 
interaction  of  created  things ;  it  must  comprise  a  knowledge  of  the 

XLIII 


origin  of  life  and  of  the  causes  of  development  and  evolution,  as 
they  are  in  themselves,  and  not  as  they  are  rendered  by  the 
thoughts  and  w^ords  of  any  scientific  or  theological  thinkers. 
Fact-knowing  has  its  natural  foundation  in  living  consciousness — 
in  the  self-conscious  genius  of  life — ,  and  it  is  therefore  unlike  all 
scientific  or  philosophic  truth-telling,  which  has  its  origin  in  spe- 
cial sensations  or  thinking  and  talking  talent. 

Fact-knowing  is  a  threefold  process;  it  has  (1)  its  inner  con- 
sciousness— its  intuitive  or  evangelic  features — ;  it  has  (2)  its  outer 
phases — its  observations  and  experiences,  or  apostolic  way  of  look- 
ing at  and  conceiving  nature's  activity — ,  and  (3)  it  has  its  power  of 
unifying  the  inner  features  with  the  outer  phases  and  thereby  pro- 
ducing a  picture  true  to  the  order  of  life,  its  causes  of  development 
and  evolution.  Both  science  and  theology  take  one-sided  views  of 
Fact.  Theology  misunderstands  the  evangelic  workings  of  the 
human  knowing  powers,  while  science  has  not  yet  come  to  under- 
stand the  apostolic  workings  of  consciousness,  that  is,  the  depend- 
ence of  faculties  of  perception  upon  elementary  understanding  and 
upon  the  workings  of  Native  Reason. 

Fact  may  be  defined  as  nature's  activity,  arising  in  the  imme- 
diate consciousness  of  human  life. 

Life  has  a  consciousness  of  its  own,  which  underlies  the 
thinking  consciousness. 

The  consciousness  of  life  is  the  true  raw  material  of  know- 
ledge, which  the  thinking  consciousness  must  elaborate,  by  means 
of  language,  into  explicitly  enlightened  free-agency  consciousness. 
The  thinking  consciousness,  at  our  present  stage  of  intellec- 
tual development,  ignores  the  living  consciousness,  which  stands 
immediately  connected  with  the  process  of  life,  with  the  chain  of 
natural  causation,  and  with  the  organizing  power  in  that  chain,  to 
which  all  life  in  general,  and  humanity  in  particular,  owes  its 
existence.  By  ignoring  the  organizing  powers,  thought  ignores 
the  principles  of  procedure  in  the  process  of  existence,  which  are 
the  natural  guiding  thread  of  the  thinking  and  speaking  faculties, 
and  without  which  no  living  criterion  of  certitude  can  ever  be 
evolved  in  the  public  mind.  Thought,  proceeding  without  a  cri- 
terion of  certitude,  can  only  form  opinions  with  regard  to  the 
requirements  of  civilized  life,  as  does  modern  intellectuality. 

The  great  diversity  of  current  opinion  with  regard  to  what  is 
right  or  wrong,  good  or  evil,  true  or  false  in  social  life,  is  evidence 
of  much  error  and  great  delusions.  Science  has  its  theories, 
theology  has  other  ideas,  everybody  who  has  a  pronounced  opinion 

xi-iv 


differs  in  some  way  from  everybody  else,  and  3^et  every  individual 
thinker  would  like  to  control  the  life  of  his  fellow-men  by  the  light 
of  his  opinions.  The  opinionated  mind  always  wants  to  be  a 
legislative  genius. 

Opinions  are  poor  raw  material  for  legislative  purposes.  The 
laws  which  are  made  out  of  opinions  are  not  respectfully  consid- 
ered by  thinkers  who  disagree  with  the  opinions,  and  therefore 
opinion-made  laws  not  only  fall  into  disrepute,  but  they  develop 
themselves  into  causes  of  social  disintegration  and  internecine 
strife. 

All  great  historic  nations  have  suffered  much  from  the  alpha- 
betical over-development  of  the  thinking  powers  and  from  the 
undue  influence  which  opinions  always  exert  upon  the  legislative 
machinery.  Therefore  a  more  thorough  knowledge  of  Fact  is 
essential  to  the  welfare  of  civilization. 

In  order  to  bring  the  public  mind  and  its  intellectual  leaders 
to  a  point  where  they  can  see  Fact  in  its  own  true  light  and 
determine  upon  doing  the  Right  Thing  at  the  Right  Time  in  the 
way  of  development  and  evolution,  it  may  be  well  to  resurrect  the 
now  unknown  Great  Learning  of  pre-tartaric  China  and  its  "Logic 
of  the  Mean",  for  this  Learning  made  thorough  Fact-knowing  the 
foundation  of  Right-thinking,  Right-speaking,  Right-doing;  and 
it  may  also  be  well  to  resurrect  the  now  unknown  original  mean- 
ings of  the  vestiges  of  ancient  art,  which  represent  the  experiences 
of  past  civilizations.  With  this  point  in  view,  the  symbol-and 
prosopopeia-systems  of  antiquity  will  be  elucidated  in  the  follow- 
ing volumes  by  reproduction  of  vestiges  of  ancient  art  and  inter- 
pretations of  the  original  meaning  of  mythological  or  so-called 
sacred  story.  These  remnants  of  ancient  thought  will  eventually 
be  found  to  have  a  power  which  transcends  that  of  modern 
rhetoric  and  which  can  make  that  knowable  which  is  now  consid- 
ered unknowable. 

Right-thinking 
must  be  understood  to  mean  the  adherence  of  thought  to  the  living 
consciousness  of  the  organic  powers  active  in  natural  causation. 
It  must  include,  not  only  the  judging  of  phaenomena  in  their  con- 
nection with  the  inner  workings  of  nature,  but  also  the  aligning  of 
judgments  after  the  manner  of  nature  in  the  way  of  cause  and 
effect,  of  organic  development  and  evolution.  Right-thinking 
must  make  the  logic  of  life  the  foundation  of  judging,  reasoning 
and  determining.  To  lay  this  foundation,  the  very  causes  of  life — 
the  organizing  powers  in  the  process  of  nature — must  be  fully 
and  fairly  elucidated,  from  Alpha  to  Omega,  from  universal  con- 
sciousness to  the  height  of  free-agency  self-consciousness. 

XLV 


Right-thinking-  has  nothing  to  do  with  categorizing  or  syllo- 
gizing; there  are  no  categories  in  the  process  of  nature.  The  cate- 
gories are  intellectual  tools  produced  by  thought  for  use  in  its  own 
workshop.  Syllogizing  is  not  reasoning;  only  sophists  and  opin- 
ionated philosophers  consider  syllogizing  a  way  of  thinking  which 
can  lead  to  truth-telling. 

Right-thinking,  which  makes  the  logic  of  life  its  foundation, 
must  make  the  logic  of  adjudication  its  principle  of  procedure  in 
developing  the  civilizing  powers  of  the  human  mind,  and  in  evolv- 
ing the  free-agency  character.  The  logic  of  adjudication  is  intel- 
lectually what  the  logic  of  organization  is  practically,  an  organ- 
izing procedure  which  uses  available  means  to  the  end  of  right- 
living.  It  is  this  use  of  means  which  the  Sibylline  school  has 
formulated,  and  to  the  use  of  which  the  Great  Learning  of  pre- 
historic China  opens  the  door. 

Two  discussions  on  questions  of  the  hour  with  men  prominent 
in  political  and  social  life  may  help  to  throw  light  on  the  moving 
sxtjixit  of  the  "powers  that  be"  in  the  world  of  finance,  in  political 
life,  in  the  workings  of  party  machinery  and  in  the  status  of  intel- 
lectual development.  The  first  took  place  with  the  editor  of  an 
insurgent  paper,  who  had  been  loudly  active  in  condemning  the 
political  representatives  of  the  railroad  systems  and  the  practices 
of  the  higher-ups  during  and  after  the  recent  financial  crisis.  The 
second  was  had  with  a  public-spirited  gentleman  of  unquestiona- 
bly high  character,  connected  with  the  banking  business,  and  sus- 
pected of  being  a  scout  of  the  international  programmers. 

DISCUSSION  WITH  THE  EDITOR. 

THE  EDITOR — No,  I  cannot  say  that  I  understand  the  pur- 
pose of  the  insurgent  movement.  I  presume  it's  intended  to  turn 
some  rascals  out  and  give  others  a  chance.  I  don't  think  there  is 
much  virtue  behind  it;  I  joined  it  because  it's  popular.  If  a  news- 
paper wants  circulation,  it  must  give  the  people  what  they  want. 
The  people  like  to  read  about  the  rascality  among  the  higher-ups. 
To  advertise  some  higher-ups  as  rascals  makes  politicians  success- 
ful and  gives  a  newspaper  circulation. 

QUERY — Did  it  ever  occur  to  you  that  the  present  insurgent 
movement  is  possibly  connected  with  the  present  contraction  of 
credit,  that  both  movements  belong  to  the  same  program,  and  that 
this  program  seems  directed  especially  against  men  who  control 
railroads  and  great  industrial  enterprises  in  this  country? 

THE  EDITOR — Possibly  so.  The  men  who  control  the  rail- 
roads have  played  a  high-handed  game  in  politics  and  finance,  and 
they  are  not  very  popular  in  consequence. 

XLVI 


QUERY — Is  not  perhaps  the  public  enmity  toward  railroads 
the  result  of  systematic  disparagement  of  railroad  interests  by 
the  Press?  Has  public  feeling  not  been  worked  up  against  cer- 
tain railroad  men  and  domestic  financiers,  for  the  purpose  of  forc- 
ing them  to  hand  over  the  contrdl  of  the  railroads  to  other  and 
perhaps  foreign  financiers? 

THE  EDITOR — It  do.es  look  as  if  change  in  control  of  the 
railroad  systems  was  aimed  at.  The  withdrawal  of  credit  from 
certain  men  in  control  of  great  railroads,  and  the  simultaneous 
attack  oaa  th€  politicians  who  operate  under  railroad  control  indi- 
cate that  someone  else,  besides  the  people,  is  after  the  railroad 
men. 

QUERY — Isn't  someone  cleverly  directing  the  Press  agita- 
tkm  against  railroads  and  railroad  financiers  in  connection  with 
the  insurgent  movement  ? 

THE  EDITOR — I  don't  think  so.  I  know  of  no  paper  that  is 
being  subsidized.  I  am  in  the  movement  only  because  it's  popu- 
lar and  it  pays  to  have  public  patronage. 

QUERY — If  it  be  true  that  the  insurgent  movement  is 
directed  against  certain  domestic  financiers  who  control  railroads 
and  great  enterprises,  mainly  for  the  purpose  of  taking  this  con- 
trol from  th^m  and  placing  it  in  the  hands  of  English  financiers, 
is  that  not  sacrificing  the  best  interests  of  the  country? 

THE  EDITOR — Possibly,  but  that  is  not  my  concern.  I 
have  tried  long  enough  to  run  a  paper  in  the  best  interests  of  the 
people,  and  I  have  lost  subscriptions  and  thereby  the  patronage  of 
merchants  who  advertise.  I  have  had  to  quit  working  for  public 
benefit;  I  am  now  working  with  public  sentiment.  If  it  directs 
itself  against  railroads,  against  predatory  wealth,  against  graft, 
it  seems  worthy  of  support  and  it  pays  to  support  it.  Never 
mind  the  result  of  the  agitation.  The  shake-up  may  land  us 
deeper  in  the  hole;  it  probably  will,  but  we  can  probably  take  care 
of  that  when  the  public  finds  it  out.  A  newspaper  must  swim  with 
the  stream;  it  must  give  the  public  what  it  wants.  The  public 
wants  something;  it  never  knows  exactly  what.  It  loves  sensa- 
tions and  excitement,  and  for  these  it  pays. 

QUERY — Is  not  someone  directing  popular  sentiment, 
through  the  channels  of  the  Press  and  Literature,  in  ways  to  suit 
great  financial  interests  other  than  those  which  are  especially, 
domestic? 

THE  EDITOR — I  presume  someone  must  do  the  long-headed 
thinking  in  national  life,  and  direct  public  attention  to  needful 
changes,  and  I  presume  the  great  financiers  make  it  their  business 
to  look  after  their  own  interests,  as  well  as  that  of  the  public,  when 
they  make  their  influence  felt  in  political  program-work. 

XL.VII 


QUERY — If  the  political  program-work  is  done  to  suit  for- 
eign financiers,  are  not  perhaps  national  interests  sacrificed? 

THE  EDITOR — Eventually,  perhaps,  but  not  at  present.  Our 
interests  hinge  on  prosperity.  At  present  we  have  really  more 
prosperity  than  the  mass  of  the  people  are  entitled  to  enjoy. 

QUERY — Isn't  it  treason  to  democratic  institutions  to  allow 
foreign  financiers  to  control  the  domestic  policy  of  this  country? 

THE  EDITOR — Not  particularly.  The  greatest  financial 
powers  can  do  better  work  in  developing  the  resources  of  the 
world  and  in  regulating  the  commerce  than  can  smaller  financiers. 
Regulated  it  must  be;  let  the  best  man  have  the  controlling 
voice.  The  people  can't  regulate  their  own  national  affairs  and 
international  connections.  They  are  like  a  big  jelly-fish  with  a 
very  little  head.  The  body  grows  bigger,  but  the  head  doesn't. 
Someone  must  do  the  thinking  for  the  democratic  jelly-fish. 
Whether  foreign  or  domestic  financier  make  the  program,  what 
is  the  difference?  We  cannot  surround  ourselves  successfully 
with  a  financial  wall.  There  is  nothing  treasonable  in  the  pro- 
gram as  long  as  the  authorities  at  Washington  approve  of  it. 

THE    DISCUSSION    ON    PUBLIC    QUESTIONS    WITH    THE    SUSPECTED    SCOUT. 

QUERY — What  is  your  idea  regarding  the  present  reform- 
movement,  in  politics  and  finance? 

THE  SCOUT — A  good  movement,  badly  needed  in  this  coun- 
try. Nowhere  on  earth  is  there  so  much  high  financing  and 
political  grafting  as  in  the  United  States.  These  abuses  cannot 
be  tolerated. 

QUERY — How  can  they  be  brought  to  an  end? 

THE  SCOUT — By  rigorous  enforcement  of  the  law; — by  put- 
ting speculative  bankers  and  political  grafters  in  jail. 

QUERY— All  of  them,  or  only  a  few? 

THE  SCOUT — A  few  to  begin  with,  and  to  make  an  example 
of,  so  as  to  scare  off  the  balance.  If  that  doesn't  do  it,  keep  the 
mill  of  punishment  going. 

QUERY — A  simple  process,  isn't  it,  that  of  scaring  people 
into  goodness?  What  a  pity  that  it  doesn't  always  do  the  desired 
work!  The  flies  refuse  to  be  scared  off  the  social  jam-pot. 
Nature  goes  where  there  is  power  and  opportunity.  Do  not  men 
usually  refuse  to  be  scared  into  being  good?  The  medieval 
authorities  employed  most  extraordinary  ingenuity  and  means  in 
scaring  heretics  into  piety,  without  securing  allegiance  to  their 
regime.  The  southern  gentry  believe  in  burning  negroes  at  the 
stake,  in  order  to  scare  them  from  committing  rape,  yet  they  are 
constantly  being  charged  with  it.     Our  theologians  still  preach 

XLVTII 


eternal  hell-fire  and  eternal  salvation,  and  yet  we  need  more  and 
more  penitentiaries. 

THE  SCOUT — Fear  of  punishment  has  a  salutary  eflfect  upon 
some  people,  at  least.  It  is  about  the  only  way  of  checking  the 
abuse  of  power  and  opportunity. 

QUERY — Could  moral  training  not  bring  about  a  change  in 
public  character,  so  that  the  wish  and  will  to  do  wrong  may  not 
prevail? 

THE  SCOUT— Visions!  The  public  doesn't  take  kindly  to 
moral  training;  it  is  not  open  to  any  movement  aiming  at  improve- 
ment m  its  own  ranks.  It  wants  everybody  and  everything  else 
improved,  but  it  considers  itself  all  right,  and  it  is  so.  It  is  good 
raw  material  for  the  building  up  of  civilization.  Leadership 
moulds  public  behaviour;  it  makes  builders-up  or  tearers-down 
of  the  people.  Leadership,  financial  and  political  leadership, 
should  be  improved  in  some  way.  Its  deliberate  violation  6f  the 
law  should  be  punished. 

QUERY — If  the  lower  half  of  the  social  pyramid  is  made  of 
such  uncertain  material,  is  not  the  upper  half  in  danger? 

THE  SCOUT — There  certainly  is  constant  danger,  and  it  is 
necessary  to  keep  an  eye  to  windward,  and,  if  possible,  to  nip  dan- 
ger in  the  bud. 

QUERY — Does  that  mean  to  so  control  the  opinion-making 
business  that  the  seeds  of  social  disturbance  may  not  be  sown? 

THE  SCOUT— Practically,  yes. 

QUERY — But  all  knowledge  being  a  matter  of  opinion,  who 
is  to  say  whose  opinions  are  orthodox  and  whose  heterodox? 

THE  SCOUT — The  men  who  carry  the  greatest  burden  ot 
responsibility  in  feeding  the  world's  millions. 

QUERY — Do  you  mean  the  men  who  control  the  international 
system  of  finance? 

THE  SCOUT — I  mean  the  people  who  work  to  live,  in  gen- 
eral, and  the  people  who  provide  the  ways  and  means  to  feed  the 
world,  in  particular. 

QUERY — If  the  world's  great  financiers  are  particularly 
included  among  these  people,  is  there  not  some  evidence  of 
incompetency  noticeable  in  their  ranks?  Is  the  financial  strin- 
gency of  1907  not  an  evidence  of  this  incompetency,  or  is  it  not, 
perhaps  worse,  an  abuse  of  power  and  opportunity? 

THE  SCOUT — Hard  to  tell  the  causes  of  financial  stringen- 
cies and  panics. 

OUERY — Do  we    not    thoroughly   know    the    causes  of   the 

financial  panic  in  1893? 


XLIX 


■  THE  SCOUT— That  is  different.  When  the  hand  is  played 
out  we  know  what  was  in  it,  but  while  the  game  goes  on  we  can't 
see  all  the  cards. 

'''"'  QUERY-^Has  the  insurgency  movement  in  the  ranks  of  the 
Republican  party  anything  to  do  with  the  causes  of  the  recent 
contraction  of  credit  and  financial  stringency? 

THE  SCOUT — Well,  if  it  is  not  a  branch  of  the  same  reform- 
movement,  it  is  at  least  a  happy  accident.  It  gives  a  good  oppor- 
tunity to  the  powers  that  be  to  bring  order  out  of  the  chaos  of 
industry,  commerce  and  finance.  The  financial  and  political 
reform-movements  should  go  hand  in  hand,  in  order  to  put  public 
welfare  on  a  secure  foundation.  The  insurgents  aim  to  stop  the 
abuses  of  political  power,  and  especially  those  instigated  by  preda- 
tory wealth.  Their  work  directs  itself  against  high  finance  and 
•speculative  banking,  and  thereby  affects  the  interests  of  interna- 
tional finance,  giving  an  originally  national  movement  interna- 
tional bearings,  and  causing  far-reaching  disturbances,  which  may 
•have  brought  on'  cbntraction  of  credit,  assuming  unexpectedly  the 
proportions  of  a  financial  crisis  . 

We  have  just  come  to  realize  that  the  great  problem  before 
lis  is  how  to  make  humanity  work,  how  to  feed  it,  and  how  to 
keep  it  from  fighting.  To  solve  the  problem,  the  world's 
-resources  must  be  economically  developed  and  distributed.  In 
order  to  do  that  in  effective  and  peaceable  ways,  the  men  of  great 
wealth  and  enterprise — the  world's  financiers — must  stand  shoulder 
to  shoulder  in  honest  endeavor.  The  men  of  money,  who  control 
the  banks  and  international  credit-making  power,  must  not  use 
funds  entrusted  to  them,  or  even  their  own  money,  for  purposes 
of  get-rich-quick  speculation  or  even  individual  wealth-getting, 
and  they  certainly  must  not  engage  in  the  business  of  getting- 
rich-quick  by  corrupting  the  political  life  of  nations.  The  finan- 
ciers who  control  banks  should  arrive  at  an  agreement  among 
themselves  how  to  use  their  credit-making  power,  rather  for 
national  and  international  benefit  than  for  the  amassing  of 
immense  individual  fortunes,  further  tending  to  bring  discord  into 
the  world  of  finance.  Financiers  must,  not  fight  among  them- 
selves, f  or  this  sort  of  fighting  results  in  public  calamities,  contrac- 
tidh  of  credit,  empty  dinner-pails,  etc.  Nor  must  corrupt  politi- 
cal powers,  here  or  there  on  earth,  be  permitted  to  interfere  with 
the  work  which  the  financial  system  has  to  do  for  humanity. 
There  must  be  no  political  grafting,  no  extortion  of  protection- 
money  of-  other  interference  with  the  legitimate  work  of  handling 
the  bank's  money;  no  speculative  banking,  which  disturbs  the 
safety  of  legitimate,  industrial  banking  business,  as  has  been  the 
practice  in  the  United  States.     When  people  entrust  their  money 


QUERY — Was  the  Sherman  Law  not  a  war-measure  of  the 
same  character  as  the  Trojan  horse,  being  one  thing  in  appearance 
and  another  in  fact?  Was  it  not  originally  conceived  on  the  other 
side  of  the  Atlantic  by  English  financiers?  Was  it  not  imported 
into  this  country  through  the  channels  of  diplomacy  and  journal- 
ism, and  represented  as  a  necessary  means  to  stop  the  alleged 
aggressions  of  predatory  wealth  and  the  growth  of  monopolies  in 
this  country,  while  in  reality  it  was  intended  as  a  war-measure,  to 
destroy  the  independence  of  American  financiers  and  force  them 
into  submission  to  the  greatest  of  all  trusts  and  monopolies,  the 
world's  international  system  of  finance? 

THE  SCOUT — It  seems  to  have  had  that  effect,  as  far  as  the 
great  railroad  men  and  some  speculative  financiers  were  con- 
cerned, but  the  effect  may  have  been  a  mere  incident;  its  original 
purpose  may  not  have  been  other  than  that  of  checking  the  growth 
of  monopolies,  which  threatened  to  become  dangerous  sources  of 
wealth  in  the  hands  of  certain  individuals.  Planning  against  the 
growth  of  monopolies  and  other  practices  of  high  finance  in  this 
country,  may  have  opened  opportunities  for  European  investments, 
which  were  not  included  in  the  original  plan  or  program,  and  thus 
the  reform-movement,  originally  only  of  national  origin,  may  have 
developed  itself  unexpectedly  into  a  war  of  foreign  money-interests 
against  American  financiers.  The  men  who  stood  sponsors  for 
the  passing  of  the  Shermaji  Act  certainly  did  not  consider  it  a 
loaded  horse.  If  England's  financial  system  be  the  greatest  of  all 
monopolies,  it  is  also  the  one  least  prompted  by  narrow  self-inter- 
est and  least  opposed  to  the  best  interests  of  civilization  ,but  one 
making  uniformly  for  the  peace  and  prosperity  of  all  nations. 

QUERY — If  the  men  who  control  the  international  system  of 
finance  are  prompted  by  none  other  than  the  laudable  endeavor 
to  provide  work  and  bread  for  the  millions,  why  then  do  so  many 
of  their  representatives  in  this  country  endorse  the  abuse  of  legal 
and  judicial  power?  Why  this  desire  to  manufacture  criminals? 
Why  these  Dreyfus  cases?  Why  the  orders  from  afar  to  convict 
anyway, — "If  you  have  no  cause,  find  onel" — Why  all  this  under- 
ground railroading? 

THE  SCOUT — When  you  go  fox-hunting,  and  turn  loose  a 
pack  of  hounds,  you  cannot  guarantee  that  some  curs  will  not  join 
in  the  chase  and  bring  the  fox  to  another  than  legitimate  execu- 
tion. 

So  far  the  discussion  was  carried  on  in  a  very  friendly  spirit 
between  old-time  friends.  Now  came  the  final  query,  politely 
put,  but  to  the  point,  and  not  fit  for  publication.  This  query  pro- 
voked the  wrath  of  the  scout,  indicating  that  there  was  "a  nigger 
in  the  fence." 

LIII 


THE  SCOUT— "You  will  be  sorry  for  taking  that  side." 

And  friends  of  almost  life-long  standing  parted,  to  meet  as 
friends  no  more.  The  questioner  had  taken  no  side;  he  had  not 
intended  to  take  any,  but  he  had  given  mortal  ofifence  by  pointing 
the  analytic  sword  at  the  vulnerable  spot  in  the  back  of  Siegfried, 
the  mythical  personification  of  the  powers  which  aimed  to  conquer 
the  world  in  peaceful  ways,  and  which  are  again  coming  to  the 
fore  in  civilization. 

This  little  occurrence  of  giving  ofifence  may  make  it  clear  to 
thoughtful  minds  that  the  financial  question  must  not  be  probed 
too  deeply.  Even  a  hint  at  the  vulnerable  spot  gives  mortal  ofifence, 
and  endangers  the  safety  of  the  powers  which  support  civilization, 
and  which  should  not  be  destroyed  or  even  disturbed,  for  such 
disturbance  might  throw  civilization  back  to  the  conditions  mythi- 
cally depicted  in  the  Niebelungennoth. 

The  financial  powers,  aiming  at  peace,  lay  a  fitting  foundation 
for  the  advancement  of  civilization,  and  this  work  entitles  them  to 
respect.  Money-sense  must  have  a  ruling  voice  in  the  world's 
affairs,  that  the  millions  may  live;  it  must  rule  the  system-work 
in  social  life,  to  give  stability  to  the  trunk  and  branches  of  the 
national  tree.  Upon  the  foundation  which  the  international 
credit-system  lays,  all  nations  must  build  their  national  character 
if  they  want  to  evolve  fitness  of  survival.  Money-sense  must 
underlie  all  reasonable  endeavor;  means-development  must  pre- 
cede the  evolution  of  the  power  to  make  reasonable  use  of  means. 
This  assertion  is  scripturally  authenticated.  The  abuse  of  the 
credit-making  power  is  possible,  but  it  is  probably  not  one  of  the 
now  dominant  intentions  of  the  powers  that  be.  Our  civilization 
may  safely  trust  its  material  and  relative  welfare  to  the  financiers, 
who  at  present  control  the  world's  resources  and  their  distribution. 
Even  ambitious  and  sceptical  Germany  seems  to  have  endorsed 
the  international  credit-system. 

In  essaying  the  subject  of  errors  of  thought  and  their  evil 
influence  in  the  development  of  civilization,  we  may  safely  leave 
the  financial  question  out  of  particular  consideration.  The  love 
of  money  may  be  at  the  root  of  all  evil,  as  Timothy  will  have  it, 
but  if  so,  it  is  only  an  incidental  cause  of  evil.  The  Old  Testament 
points  to  errors  of  thought  as  the  original  cause  of  evil,  and  this 
cause  should  be  fully  elucidated  before  considering  any  incidental 
causes.  If  errors  of  thought  can  be  corrected,  and  better  lights 
placed  before  the  modern  mind  than  those  which  the  ruling  opin- 
ions furnish,  then  the  men  of  money  may  never  again  abuse  their 
power;  they  may  rather  seize  the  opportunity  to  lastingly  serve 
civilization.  But  the  opportunity  of  correcting  errors  of  thought, 
so  as  to  improve  human  character,  is  very  distant.     Probably  no 

LIV 


to  banks,  they  must  feel  that  it  is  being  used  legitimately  for  the 
industrial  support  of  the  world  and  for  public  good,  and  not  for 
speculative  purposes,  to  create  money-greed  and  billionaires.  And 
the  legitimate  banker,  who  has  to  trust  other  bankers,  must  feel 
that  this  trust  is  not  being  abused,  and  his  money  rendered  inse- 
cure by  speculation.  Speculating  with  banking  money  is  the 
most  dangerous  phase  of  gambling;  it  is  one  of  the  things  which 
must  be  stopped,  if  the  millions  are  to  be  fed  to  best  advantage. 
The  msurgent  movement  materially  aids  in  solving  the  great 
problem. 

QUERY — Is  the  Sherman  Law  a  specimen  of  the  assistance 
which  the  insurgents  render  to  the  world's  financial  movement? 

THE  SCOUT — It  certainly  isu  It  tends  to  stop  the  amassing 
of  great  individual  wealth  out  of  monopolies  and  unduly  inflated 
values. 

QUERY — That  sounds  very  nice  as  a  general  proposition,  but 
in  its  particular  application  is  it  not  a  specimen  of  special  legisla- 
tion with  a  vengeance,  and  entirely  outside  of  all  constitutional, 
statutory,  defined  principles  of  law-making?  Is  it  not  an  unde- 
fined law,  which  can  be  applied  to  one  man  or  combination  of 
capitalists,  so  as  to  make  them  criminals,  and  to  other  men  or 
combinations  of  capitalists,  working  in  the  self-same  way,  so  as 
to  make  them  appear  as  doing  an  honest,  legitimate  business?  Is 
this  kind  of  legislation  not  making  it  impossible  for  the  members 
of  any  great  industrial  corporation  to  know  whether  they  are 
doing  a  legitimate  or  a  criminal  business,  until  their  case  has  been 
adjudicated  in  all  the  courts  of  the  land?  Even  if  finally  adjudi- 
cated, have  the  judges  not  power  to  change  their  opinions  regard- 
ing the  legality  of  corporate  operations  under  this  law — could 
they  not  condemn  those  tomorrow  to  whom  they  have  given  a 
clean  bill  of  health  today,  or  vice  versa?  Is  the  Sherman  Law 
not  of  such  an  undefined  and  undefinable  character  that  it  places 
too  much  power  in  the  hands  of  opinionated  thinkers,  occupying 
political  and  judicial  positions? 

THE  SCOUT — The  politicians  have  not  the  power  of  ultimate 
decision;  the  courts  have  it.  The  character  of  the  court  always 
has  much  to  do  with  the  just  or  unjust  application  of  the  laws,  no 
matter  how  well  and  clearly  defined  they  be.  The  courts  we  have 
to  trust,  and  I  think  we  may  safely  do  it. 

QUERY — Can  we  trust  them  to  have  Salomonic  or  Judas 
Iscariot  sense,  or  both,  or  neither  ? 

THE  SCOUT — The  judiciary,  as  the  highest  national  power, 
has  not  often  allowed  justice  to  miscarry. 

QUERY — Are  not  the  lower  and  the  higher  courts  of  the  land 
a  long  distance  apart,  and  is  it  not  slow  and  expensive  traveling 

LI 


from  one  to  the  other?  Is  there  no  danger  in  making  laws 
which  enable  the  same  judge  to  stamp  the  same  act  either  as 
criminal  or  as  legal,  right  and  reasonable? 

THE  SCOUT — The  courts  are  not  liable  to  abuse  this  power. 

QUERY — Certainly  not.  They  are  not  going  into  the  busi- 
ness of  legal  spoliation  or  judicial  blackmail.  But  does  not  the 
very  fact  that  a  court  has  this  power  to  consider  the  managers  of 
great  commercial  enterprises  criimnals,  if  it  so  chooses,  open  the 
door  to  confiscation  of  property,  by  scaring  capitalists  to  hand 
over  fortunes  rather  than  run  the  chance  of  being  accused,  brovight 
to  trial,  and  possibly  convicted?  Did  it  not  have  this  exact  efifect 
in  some  cases  we  know  of,  where  hundreds  of  millions  involved 
were  transferred,  under  threat  of  criminal  investigation? 

THE  SCOUT — The  Sherman  Law  was  not  to  blame  for  the 
most  notable  of  these  cases,  but  the  uncertainty  which  attaches 
itself  to  the  construction  of  all  laws,  even  those  which  are  fairly 
well  defined.  And  then  these  wrongs  occur  only  in  times  of  war, 
when  much  is  considered  fair  which  otherwise  would  be  con- 
demned. The  powers  that  be  are  forced  to  make  war  for  honest 
purpose,  for  establishment  or  maintenance  of  Right,  but  the 
camp-followers  speedily  appear  on  the  scene  to  rob  the  wounded. 

QUERY — Were  certain  great  newspaper  interests  not  forced 
to  la)'^  down  their  independence  directly  to  the  powers  that  be, 
during  the  last  contraction  of  credit  and  because  of  it? 

THE  SCOUT — Directly,  hardly;  indirectly,  probably.  The 
Ishmaelites  in  the  opinion-making  business,  like  the  Ishmaelites  in 
the  banking  business,  are  not  working  in  the  best  interests  of  civi- 
lization. Civilization  and  justice  do  not  suffer  by  putting  the 
bridle  on  them. 

QUERY — What  if  national  interests  should  ever  clash  with 
international  interests,  for  instance,  with  those  of  the  interna- 
tional system  of  finance?  Would  the  power  of  national  courts 
prevail  over  the  international  interests,  or  vice  versa? 

THE  SCOUT — The  Lord  only  knows!  When  reasoning 
ends,  fighting  begins,  and  the  big  fellow  presumably  can  make  the 
little  fellow  see  on  what  side  Right  lies. 

QUERY — Were  the  Sherman  Law  and  the  last  financial  crisis 
not  two  conceptions,  hatched  in  the  one  nest  by  birds  of  passage, 
for  the  purpose  of  solidifying  the  financial  factors  and  regulating 
the  credit-making  power  in  the  world? 

THE  SCOUT— Hard  to  read  the  thoughts  and  intent  of  men! 
The  insurgency  movement  and  the  Sherman  Law  seem  to  be 
admirably  adapted  for  the  work  of  correcting  abuses  of  power  in 
financial  and  political  circles.  They  look  like  parts  of  a  well- 
studied  program. 

LI  I 


it  can,  and  arrogating  to  itself  all  the  good  things  of  life,  by  fair 
means,  if  possible,  if  not,  by  foul  means?  Will  the  average  man 
not  naturally  seek  to  overreach  his  fellow-men,  and  must  the  Men 
of  Mammon  not  always  be  on  the  lookout  that  they  are  not  being 
so  overreached  by  the  people?  And  vice  versa,  must  the  people  not 
always  fear  the  greed  of  the  Men  of  Mammon? 

Until  efifective  truth-telling  forces  conviction,  the  practically 
thinking  world  of  this  age  will  continue  to  doubt  that  the  silent 
Sphinx  can  be  made  to  talk  and  tell  the  story  of  human  evolution 
out  of  animal  life,  which  it  symbolically  represents.  But  even  if 
the  causes  of  human  evolution  could- be  fully  elucidated  and  con- 
viction forced  upon  the  doubting  mind,  even  if  gisty  judgments 
could  be  made  to  take  the  place  of  uncertain  guesswork  and 
delusive  opinions,  even  if  vitally  true  lights  could  be  diffused 
throughout  the  public  mind,  the  work  of  civilization  might  yet  be 
farther  from  success  than  it  is  now  in  the  hands  of  financiers  who 
put  shoulder  to  shoulder  in  laboring  for  the  world's  material 
development.  Knowledge,  even  if  it  be  thorough-going,  falls  still 
a  long  way  short  of  the  power  which  can  make  world-wide  civili- 
zation a  lasting  success.  The  power  to  know  is  a  very  different 
thing  from  the  power  to  do.  It  differs  from  it  as  does  the  seed 
from  the  plant;  the  seeds  may  fall  upon  infertile  soil,  or  the  young 
growing  plant  may  be  crowded  out  by  weeds  and  never  produce 
the  healthful  growth  of  free-agency  doing  powers. 

For  these  reasons,  the  men  of  finance  have  a  right  to  be  jealous 
of  their  position.  They  have  even  a  better  right  to  keep  a  watch- 
ful eye  toward  the  opinion-making  business  than  had  the  Roman 
church  in  medieval  days,  for  modern  financiers  do  proceed  in 
accordance  with  time-approved  and  scripturally  authenticated 
principles  as  yet,  while  medieval  Catholicism  proceeded  in  accord- 
ance with  its  own  misconceptions  of  Scripture. 

Modern  finance  means  to  deal  reasonably  with  the  world,  if 
the  world  makes  reasonable  and  not  antagonistic  response.  It 
means  to  rule  the  world  reasonably,  if  possible,  if  not,  by  force. 
It  is  ready  to  receive  better  lights  than  those  now  before  it,  and 
to  act  by  them,  but  it  doubts,  and  justly  doubts,  the  possibility  of 
securing  these  lights  and  of  putting  them  to  effective  use,  for  even 
if  all  the  original  causes  of  existence,  which  are  considered  scien- 
tifically unknowable,  were  fully  and  fairly  elucidated,  this  eluci- 
dation might  not  yet  insure  any  advance  in  civilization  over  and 
above  the  foundation  which  the  financial  system  lays  at  present. 
The  possibilities  of  building  into  height,  in  better  ways  than 
money  can  accomplish,  depend,  not  on  improving  the  thinking 
powers  alone,  but  on  taking  knowledge  out  of  the  workshop  of 
thought    into  the  workshop  of   nature  and   living   consciousness, 

LVII 


and  causing  it  to  grow  in  the  public  mind  into  conscientious  free- 
agency  determining  character. 

Essaying  the  subject  of  errors  of  thought  in  a  destructive  way, 
by  pointing  to  the  vulnerable  spot  in  the  back  of  Siegfried,  is 
illegitimate  endeavor.  It  is  destructive  criticism,  which  tears 
down  but  does  not  build  up.  What  intellectual  development  needs 
is  the  evolution  of  mental  powers  to  proceed  critically  and  dis- 
cerningly in  devising  ways  and  means  of  harmonizing  the  bread- 
winning  systems  with  those  of  social  organization;  thereby  prac- 
tically solving  the  Riddle  of  the  Sphinx.  Theoretically,  in  these 
pages,  we  hope  to  solve  this  "ever-problem,"  by  elucidating  the 
causes'  which  make  civilization  a  healthful  growth  or  a  dying  de- 
generate, infested  by  lingering  disease. 

The  best  way  of  getting  away  from  the  position  which  the 
Men  of  Mammon  must  hold  is  to  organize  society  for  the  devel- 
opment of  social  and  intellectual  leadership.  The  body  of  the 
social  jelly-fish  probably  does  not  need  better  clarified  knowing 
powers  than  it  now  possesses.  It  is  a  natural  product,  endowed 
wtili  natural  knowing  and  doing  powers,  which  serve  it  well 
enough,  but  its  head — social  leadership — needs  to  be  stimulated 
to  grow  intellectually  in  due  proportion  to  the  physical  growth 
of  the  body.  If  the  intellectual  and  social  leadership  of  modern 
civilization  were  as  efficient  as  they  could  be  and  ought  to  be,  the 
financial  "earth-lions"  could  be  made  as  tame,  as  happy  and 
beloved  as  the  domestic  cat,  publicly  venerated  in  ancient  Egypt 
as  being, of  divine  character.  The  Gods  Shu  and  Tefnuit  were 
domesticated  earth-lions  of  financial  and  territorial  greed. 

The  international  financiers,  in  their  jealous  care  of  their  own 
and  the  world's  interests,  are  liable  to  be  more  wrathful  in  their 
opposition  to  theoretical  or  practical  reform-movements  than  ever 
was  the  Papal  hierarchy  in  the  middle  ages.  They  are  satisfied 
with  the  present  status  of  intellectuality  and  with  the  present 
opportunities  of  wielding  their  power.  Like  the  public,  they  do 
not  want  to  see  any  improvement  in  the  present  knowing  and 
doing  powers  applied  to  themselves,  which  might  interfere  with 
their  present  procedures.  They  are  still  willing  to  permit  the 
formation  of  national  organizations  of  a  limited  character,  in 
order  that  those  who  are  not  altogether  satisfied  with  the  best 
regime  that  financial  talent  can  establish  may  still  have  an  oppor- 
tunity of  organizing  themselves  for  the  promotion  of  national 
interests. 

If  the  knowing  and  doing  powers  in  public  leadership  be  not 
improved  by  a  permanent  organization  of  people  who  devote 
themselves  to  that  purpose,  the  rule  of  the  financial  powers  of  the 
world  is  liable   to  develop  itself   into  what   the  ancient   Japanese 

LVIII 


man  of  great  financial  sense  ever  can  be  brought  to  believe  that 
the  people  could  be  raised  to  a  character-height  where  they  would 
not  steal  if  the  opportunity  offered,  where  they  would  tell  the 
truth  if  lying  served  them  to  better  advantage  ,where  they  would 
subscribe  to  the  rule  of  reason  if  it  were  not  backed  up  by  force. 

The  possibility  of  so  raising  public  character  is  indeed  very 
remote.  Even  the  first  step  on  the  way  to  the  solution  of  the  edu- 
cational problem,  that  of  correcting  the  erring  use  of  the  facul- 
ties of  thought,  and  thereby  stopping  evil  at  its  original  source,  has 
its  great  difficulties,  the  chief  difficulty  being  the  evolution  of 
lights  of  consciousness,  true  to  the  causes  of  human  origin  and 
evolution,  for  if  these  causes  be  not  elucidated,  then  opinion,  of 
uncertain  value  and  virtue,  will  continue  to  rule  the  world  for 
better  or  for  worse.  No  man  of  financial  sense,  at  this  stage  of 
intellectual  development,  would  take  any  stock  in  the  assertion 
that  a  thorough  knowledge  of  Fact  is  within  the  reach  of  the 
human  mind.  He  might  admit  that  better  lights  than  those  now 
ruling  the  world  could  be  developed  to  control  civilized  life,  and 
that  improvement  in  social  conditions  could  be  brought  about 
thereby,  but  he  would  probably  hold  that  these  lights  would  be 
opinions  still;  they  would  not  be  thorough-going  and  infallible 
knowledge. 

No  man  of  financial  sense,  at  the  present  stage  of  intellectual 
development,  could  be  induced  to  believe  that  the  extension  of 
knowledge  could  place  the  leadership  of  civilization  in  better 
hands  than  his  own.  The  Men  of  Mammon  look  upon  themselves 
much  as  the  conventionally  pious  look  upon  their  idea  of  God  the 
Father — as  the  author  of  civilization.  While  the  Men  of  Mammon 
do  not  pretend  to  have  lifted  the  soil  upon  which  we  live  out  of  the 
deep,  they  consider  that  their  financial  sense  has  been  the  active 
cause  of  social  evolution  , since  it  made  the  development  of  the 
earth's  resources  and  the  feeding  of  the  millions  possible.  They 
therefore  look  with  something  of  a  fatherly  eye  on  the  people,  and 
have  done  so  ever  since  the  dawn  of  historic  civilization.  The 
fatherly  eye,  however,  has  not  always  been  one  of  universal  love 
and  benevolence.  Even  the  early  Babylonians  had  learned  to  con- 
sider the  Men  of  Mammon  as  dangerously  sensible,  and  rather 
rapacious  than  reasonable.  According  to  modern  archaeologists, 
they  spoke  of  them  as  "earth-lions,"  and  their  sacred  writings 
charged  them  with  arrogating  to  themselves  all  the  good  things 
of  life. 

Later  civilizations  have  usually  looked  with  much  suspicion 
upon  the  regime  of  finance,  expressed  by  the  words  "by  reason  or  by 
force."  The  rule  of  reason  usually  had  to  take  a  back  seat  as  the  rule 
of  arbitrary  force  eventually  always  came  to  the  fore.     The  Men 

LV 


of  Mammon,  as  fathers  of  civilization,  do  not  seem  to  have  been 
the  most  affectionate  parents  in  the  history  of  civiHzation;  they 
Seem  to  have  applied  a  good- deal  of  corrective  spanking  to  the 
public  baby,  when  it  would  not  be  good,  from  the  financial  point 
of  view.  Hence,  the  world  has  come  to  look  with  as  much  distrust 
on  the  regime  of  Mammon,  as  the  Men  of  Mammon  feel  toward 
the  possibility  of  the  world  behaving  itself,  if  not  forced  to  do  so. 
If  the  men  of  money  doubt  that  the  public  character  can  ever  be 
so  enlightened  and  elevated  as  to  keep  it  from  breaking  through 
the  restrictions  of  the  Decalogue,  if  power  and  opportunity  pre- 
sented themselves,  the  people  have  learned  to  look  upon  the  men 
of  money  as  weaving  spiders  in  social  life. 
"The  weaving  spider,  what  cares  he, 

For  love  or  hate,  for  friend  or  enemy? 
His  only  aim  in  life — utility." 

The  men  of  finance  view  all  facts  in  social  life  from  the  stand- 
point of  utility,  and  they  consider  individual  man  as  a  machine  in 
the  utility-system.  The  wor  Id,  on  the  contrary,  looks  upon  sys- 
tem and  machinery  as  means  to  the  end  of  improving  social  life 
and  its  own  well-being;  it  refuses  to  be  looked  upon  as  a  means 
of  service  to  financial  system;  it  sees  its  welfare  as  the  great  end 
of  all  endeavor. 

Thus  the  viewpoints  of  Men  of  Mammon  and  of  the  public  mind 
stand  irreconcilably  opposed  to  each  other.  Neither  one  consid- 
ers the  other  as  absolutely  trustworthy.  The  world  hopes  for 
something  better  than  to  be  ruled  by  weaving  spiders.  The  men 
of  finance  can  see  no  possibility  of  the  world's  mental  emancipa- 
tion to  such  an  extent  that  force  wovtld  not  have  to  come  to  the 
rescue  of  failing  reason  in  maintaining  the  order  of  civilized  life. 

Unquestionably  humanity  has  been  improved  and  civilization 
made  possible  by  verbal  evolution  of  the  elementary  knowing 
powers  of  man,  but  has  historic  civilization  ever  been  improved  by 
the  conversion  of  man's  animal  intelligence  into  word-vested 
intellectuality?  Did  not  the  early  work  which  the  gift  of  lan- 
guage enabled  man  to  do,  differ  widely  from  the  influence  which  al- 
phabetical language  has  exerted  upon  the  human  knowing  powers 
during  the  later — the  historic — ages?  Has  the  world  been  im- 
proved by  learning  to  know  that  the  earth  is  not  the  centre  of  the 
universe,  or  that  life  is  a  product  of  evolution  and  not  a  hand- 
made thing?  Could  the  world  be  improved  by  making  the  world- 
process  thoroughly  known  in  all  its  features  and  phases  of  causa- 
tion, from  Alpha  to  Omega?  Why  shovild  such  knowledge  make 
the  masses  of  the  people  builders-up  rather  than  tearers-down  of 
social  organization?  Will  the  world  not  always  travel  in  the 
line  of  least  resistence,  in  the  hope  of  getting-rich-quick,  as  best 

LVI 


knew  as  the  Dynasty  of  Xanthai,  with  which  we  will  make    our- 
selves familiar  later. 

If  there  is  any  possibility  of. bringing  the  social  masses  in  the 
way  of  right-living,  it  is  by  way  of  fully  enlightened  and  high- 
character  leadership.  If  there  is  any  way  of  establishing  peace 
on  earth  within  national  and  international  life,  it  is  by  evolving 
free-agency  character  to  that  height  where  it  will  seek  peace  on 
the  foundation  of  goodwill,  and  not  on  the  foundation  of  self-in- 
terest. 

Peace  cannot  be  established  on  the  foundation  of  self-interest, 
as  the  Men  of  Mammon  may  seek  to  do  it;  it  must  be  established 
on  the  foundation  of  goodwill,  in  order  to  become  a  lasting  factor 
in  national  and  international  growth  of  civilization. 

The  way  of  establishing  peace  on  the  foundation  of  goodwill 
is  the  now  unknown  way  which  pre-historic  antiquity  has  formu- 
lated in  the  sacred  writings  of  the  great  cults.  When  we  will 
become  thoroughly  familiar  with  the  original  meaning  of  these 
writings,  we  may  find  them  to  be  of  great  value  to  modern  civili- 
zation. 


LIX 


THE    RIGHT    TO    RULE    INDIVIDUAL    GREED    AND    COMMON    INCOMPETENCY 

The  natural  intelligence  of  the  Pilgrim  Fathers,  somewhat 
tinged  with  bigotry,  perhaps,  introduced  Christian  civilization 
into  this  country,  in  an  endeavor  to  get  away  from  the  arbitrary 
and  unfair  rule  of  opinionated  minds. 

Life  in  the  Old  World  during  the  middle  ages  had  been 
accursed  with  the  self-assertion  of  individuals  who  had  usurped 
social  leadership,  or  who  had,  by  fair  means  or  foul,  put  them- 
selves into  control  of  the  affairs  of  their  fellow-men  and  of  civiliza- 
tion. This  individual  control  had  imposed  hardships  upon  the 
masses,  and  thereby  caused  the  public  mind  to  look  upon  the 
assertion  of  individuality  as  a  cause  of  evil.  The  world  had  strug- 
gled for  centuries  to  escape  from  the  fetters  of  old-time  prejudices 
which  supported  the  privileges  of  the  governing  individuals  and 
their  systems,  but  in  finally  effecting  its  escape  from  the  bondage- 
imposing  systems  of  individual  government,  it  reached  into  the 
assumption  that  the  individuality  must  never  but  the  majority 
must  always  rule,  and  that  the  ruling  power  at  every  moment  of  its 
procedure  must  derive  its  right  from  the  consent  of  the  governed. 
In  accordance  with  these  convictions  grew  the  tendencies  toward 
democratic  government  which  eventually  led  to  the  establish- 
ment of  this  republic.  The  excesses  in  individual  and  monarchial 
forms  of  government  reacted  into  the  excesses  in  democratic  insti- 
tutions. Too  much  individuality  in  the  former  gave  way  to  too 
much  public  enmity  toward  individuality  in  the  latter. 

The  establishment  of  democratic  ideas  failed  to  take  into 
account  the  influence  of  perverted  intellectuality  in  the  public  mind 
and  of  great  popular  delusions. 

The  masses  undoubtedly  have  rights  which  the  rulers  must 
respect,  but  have  the  rulers  not  also  rights  which  should  be  res- 
pected? Is  Right  not  a  thing  which  must  be  viewed  and  sustained 
from  all  sides?  Is  it  right  and  reasonable  that  the  little  developed 
intellect  and  limited  free-agency  character  in  the  social  masses, 
known  as  public  opinion  and  sentiment,  should  control  the  highly 
developed  intellect  and  character  of  the  natural  born  leaders? 
Should  the  knowing  and  doing  powers  of  lesser  development  con- 
trol those  of  higher  and  greater  development?  Has  quality  in 
human  nature  no  rights  which  quantity  should  respect?  Is  it  not 
true  that  the  masses  rarely  have  the  ability  to  rule  themselves, 

LX 


that  their  intellectual  development  never  can  keep  pace  with  the 
complexity  of  requirements  in'  great  and  grov^^ing  civilizations, 
and  that  therefore  they  need  the  guidance  of  exceptionally  qualified 
minds'  and  of  highly  evolved  free-agency  character?  Does 
this  needed  guidance  in  the  growth  of  civilization,  by  way  of  breed- 
ing, not  naturally  develop  some  classes  better  qualified  for  leader- 
ship than  others?,  and  does  this  development  not  naturally  pro- 
duce permanent  ruling  powers,  which  rise  above  the  masses  much 
as  the  head  in  the  human  organism  rises  above  its  body?  If  the 
quantity  of  civilized  constituents  needs  qualified  individuality 
for  guidance  and  leadership,  has  that  individuality  no  rights  which 
demand  respect?  Does  the  assertion  that  the  majority  must  rule 
not  mean  that  the  unthinking,  easily  misled,  always  incompetent, 
and  often  but  little  scrupulous  masses  should  control  the  destiny 
of  civilization? 

Let  it  be  admitted  that  the  masses  usually  mean  well,  but  to 
mean  well  does  not  necessarily  imply  the  power  to  do  the  right 
thing  at  the  right  time,  so  as  to  insure  social  welfare. 

EDUCATION    VERSUS    INSTRUCTION 

Competent  leadership  being  needed,  the  ways  and  means  to 
its  development  demand  attention.  So  far,  modern  civilization 
has  not  given  the  subject  the  necessary  attention.  Our  thinkers 
have  not  yet  come  to  properly  distinguish  between  education  and 
instruction  —  between  the  process  of  drawing  the  consciousness 
of  life  out  into  the  realm  of  spoken  thought  and  the  modern  meth- 
ods of  cramming  ready-made  ideas  into  the  mind.  They  have 
virtually  ignored  the  truly  educational  requirements  which  evolve 
free-agency  powers  and  truly  qualified  genius  for  leadership.  They 
have  concentrated  all  their  attention  upon  a  certain  kind  of  alpha- 
betical instruction,  and  this  instruction  they  have  misnamed 
education,  and  applied  it  both  to  the  masses  in  the  public  school- 
system  and  to  the  presumably  better  qualified  intellect  in  the  uni- 
versity. 

Modern  education  builds  its  system  of  knowledge  upon 
no  natural  foundation.  It  cannot  lay  claim  to  any  understanding 
of  fundamental  truth.  It  builds  abstract  systems  of  thought  into 
the  intellectual  atmosphere,  without  giving  them  a  healthful  foot- 
ing on  the  terra  firma  of  living  consciousness. 

The  gospel  of  relative  truth,  upon  which  modern  learning 
builds,  is  an  artifice  invented  by  self-sufificient  thought,  which  has 
severed  its  connection  with  living  consciousness. 

The  principal  error  in  modern  education  is  that  of  cramming 
ready-made,  word-vested  ideas  into  the  mind,  by  way  of  instruc- 
tion, without  leading  the  living  consciousness,  naturally  active  in 

LXI 


the  undercurrent  of  life  and  mind,  out  into  the  Height,  Depth  and 
Extent  of  intellectual  evolution,  by  way  of  that  education  which 
makes  the  rightful  use  of  language  its  main  endeavor.  This  error 
in  mental  training  has  produced  the  present  one-sided  intellectual 
development,  which  pushes  onward  in  the  opinion-making  busi- 
ness, but  which  does  not  evolve  the  powers  of  the  understanding, 
needed  for  the  rightful  use  of  opinion  and  for  competent  leader- 
ship in  advancing  civilization.  The  alphabetical  training  of  mind, 
as  practiced  in  public  schools,  produces  much  categorical  and  dic- 
tionary knowledge,  without  evolving  the  reasoning  powers  needed 
to  make  rightful  use  of  the  knowledge  produced. 

The  judging  and  reasoning  powers  of  both  the  people  and 
their  leaders  are  more  or  less  perverted  by  the  one-sidedness  of 
modern  methods  of  instruction  misnamed  education,  and  while 
those  methods  continue  to  prevail,  the  one-sidedness  and  super- 
ficiality, by  instruction  produced,  cannot  be  corrected,  and  the 
twentieth  century  mind  will  not  regain  the  ability  of  putting  itself 
on  a  proper  foundation  of  conscious  understanding,  nor  will  it  be 
able  to  elevate  itself  intellectually  in  naturally  organic  ways  above 
the  level  of  bread-winning  sense  on  which  it  now  grovels.  Con- 
tinuing to  think  much  in  the  way  in  which  opinions  are  now  pro- 
duced, the  modern  mind  will  drift  further  and  further  into  con- 
fusion of  ideas;  it  will  deceive  itself.  The  masses,  little  given  to 
discerning  thought,  will  not  only  deceive  themselves,  but  the  ten- 
dency to  self-deception  will  be  fostered  by  their  much  thinking 
leaders.  The  spreading  of  deception,  consequent  to  the  loose  and 
delusive  way  of  thinking  in  general  and  to  alphabetical  instruction 
in  particular,  will  carry  the  confusion  of  ideas,  known  as  the  "con- 
fusion of  tongues",  so  far  that  eventually  neither  leaders  nor  led 
will  know  right  from  wrong,  and  that  the  endeavors  of  both  will 
result  in  their  own  undoing. 

Perverted  intellectuality  has  ever  been  and  still  is  the  curse  of 
all  historic  civilizations. 

The  public  mind  notices  that  the  conventional  and  mechanical 
way  of  thinking  in  dictionary  terms  about  categorical  and  ready- 
made  ideas  produces  great  results  in  applied  arts  and  sciences  — 
great  chemists,  mathematicians,  etc. — and  from  the  recognition  of 
this  fact  it  jumps  to  the  conclusion  that  this  mechanical  way  of 
thinking  may  be  trusted  to  also  produce  great  results  in  thinking 
about  affairs  of  life.  In  this  jumping  from  the  mechanical  work 
of  thought  to  the  living  work  of  nature,  the  public  mind  deceives 
itself.  A  great  thinker  in  the  mechanical  ways  of  science  is  not 
necessarily  a  great  thinker  in  dealing  with  the  chain  of  natural 
causation.  Nature  is  not  a  chemist  nor  a  mathematician.  Life 
is  not  a  chemical  product ;    it  is  a  product  of  organic  procedures, 

LXII 


which  are  unknown  and  unknowable  to  either  chemists  or  mathe- 
maticians, as,  in  fact,  to  all  mechanical  thinkers  of  a  scientific 
bent  of  mind.  The  public  mind  misjudges  the  character  of  the 
foundation  of  scientific  thought,  and  it  is  inclined  to  overestimate 
the  extent  and  value  of  scientific  work.  Science  is  all  right  in  its 
place,  but  its  place  is  not  in  political,  legal  or  social  affairs. 

The  popular  belief  that  all  educational,  legislative  and  political 
nonsense  cannot  do  any  lasting  harm  to  this  civilization,  is  error; 
as  is  also  the  popular  expectation  that  all  social  derangements 
will  correct  themselves  in  the  future  of  this  nation,  as  they  seem 
to  have  done  in  the  past.  These  assumptions  are  as  unfounded 
as  is  the  expectation  that  mechanical  sciences  will  produce  social 
order.  The  evils  which  beset  organic  life  may  right  themselves 
if  the  natural  growing  powers  are  left  undisturbed  to  do  their  work, 
but  when  intellectual  perverts  arise,  as  they  are  now  doing  in  this 
nation,  to  disturb  its  life  politically  and  legislatively  with  hammer 
and  tongs,  the  laissez-faire  spirit  on  the  part  of  the  masses  is  liable 
to  meet  greater  and  greater  disturbances. 

THE  FUTILITY  OF  POPULAR  HOPES 

The  public  mind  entertains  great  hopes  that  betterment  of 
social  conditions  will  be  brought  about  by  the  advance  of  modern 
learning.  In  entertaining  these  hopes,  it  deceives  itself.  It  does 
not  realize  that  the  whole  fabric  of  modern  learning  stands  on  the 
categorically  excavated  and  deadened  foundation  of  naturally 
organic  intelligence.  It  does  not  realize  that  the  fullness  of  living 
intelligence  is  converted  by  the  procedures  of  alphabetical  intellec- 
tuality into  the  hollowness  of  categorical  and  other  abstract  ideas. 

The  minds,  intellectually  excavated  and  categorically  recon- 
structed, were  once  known  as  "whited  sepulchres",  for  the  rea- 
son that  the  fullness  of  natural  intelligence,  by  the  intellectualizing 
methods,  had  been  converted  into  the  hollowness  of  categorical 
ideas,  which  did  not  contain  the  living,  organic  Gist  of  Fact,  but 
which  made  talk  of  truth,  virtue  and  justice  a  false  and  death-deal- 
ing pretense. 

The  alphabetically  intellectualized  thinker  does  not  realize 
that  the  intellectual  excavating  and  categorical  reconstruction  of 
natural  intelligence  destroys  the  working  order  of  the  mind  and 
substitutes  delusive  artifice  in  the  way  of  thinking  for  natural 
knowing  power  and  the  ability  to  do  the  right  thing  at  the  right 
time  in  the  way  of  living.  If  our  intellectuals  realized  this  fact, 
they  would  know  the  original  conception  of  Biblical  "Scribes  and 
Pharisees" ;  they  would  know  that  the  great  reputation  of  modern 
learning  is  largely  a  false  pretense,  and  that  modern  thought  pro- 
duces word-pictures  and  terminological  diagrams  of  truth,  virtue 

lixni 


and  justice,  without  any  understanding  of  the  workings  of  life  or 
of  its  requirements. 

Twentieth  century  thinkers  do  not  reaHze  that  modern  learning 
has  one  fatal  defect  which  results  in  the  perversion  of  the  intellect 
and  in  the  consequent  evil  influence  of  so-called  enlightenment  upon 
civilization.  The  modern  thinker  is  unable  to  distinguish  between 
the  consciousness  of  life  and  the  consciousness  of  thought.  He 
does  not  know  that  the  natural  function  of  thought  and  language 
is  to  elucidate  the  consciousness  of  life  —  that  living  consciousness 
which  accompanies  natural  causation  —  and  that  for  the  proper 
performance  of  this  function  it  is  necessary  for  the  Thinking  Ego 
to  employ  means  by  which  it  can  connect  the  workshop  of  thought 
with  the  workshop  of  nature,  so  as  to  obtain  access  to  the  living 
raw  material  of  fact  —  the  elementary  consciousness  of  creative 
principles  of  procedure  and  phases  of  causation.  The  modern 
thinkers  do  not  understand  that  at  is  necessary  for  thought  to  enter 
the  very  workshop  of  nature  in  order  to  do  its  work  of  intellectual 
enlightenment  and  discipline  properly.  They  do  not  understand 
the  "reasons  why"  in  natural  causation,  and  especially  the  reason 
why  thought  cannot  do  its  work  as  a  civilizing  agent  properly  if 
it  is  not  cognizant  of  the  creative  principles  in  the  chain  of  natural 
causation  —  of  the  very  causes  of  development  and  evolution 
which  generate  the  order  of  life.  The  modern  thinker  has  not  yet 
brought  himself  to  see  the  fact  that  if  thought  proceeds  in  its  work 
of  enlightenment,  without  understanding  the  workings,  procedures 
and  principles  of  natural  causation,  it  cannot  produce  anything  bet- 
ter than  abstract,  imaginary  and  hollow  pictures  of  knowledge; 
nor  the  further  fact  that  if  thought  dresses  its  abstract  and  imagin- 
ary products  in  the  wordy  garb  of  truth,  virtue  and  justice,  it 
deceives  itself  and  all  the  world. 

All  enlightenment  produced  in  the  way  of  thinking  and  speak- 
ing, which  does  not  include  a  full  and  fair  understanding  of  natural 
causation,  is  abstract  and  imaginary. 

To  the  deadened  intelligence  of  the  intellectualized  mind  the 
work  of  modern  thought  may  appear  meritorious,  but,  as  a  fact, 
it  is  a  false  pretense  and  delusive  artifice.  The  ideal  systems  pro- 
duced by  modern  thought  have  a  deadly  categorical  character 
which  belies  the  organic  character  of  living  consciousness.  Until 
such  time  as  modern  thought  again  puts  itself  in  possession  of 
the  forgotten  means  of  language  by  which  the  Thinking  Ego 
•  may  efifect  its  entrance  into  the  workshop  of  nature  and  revive 
man's  organic  consciousness  of  the  organically  working  causes  of 
life  in  the  process  of  nature,  so  long  will  its  work  be  much  of  a 
false  pretense  and  a  cause  of  spreading  popular  delusions,  and  so 

T.XIV 


long  will  the  hope  that  the  advance  of  learning  will  better  social 
conditions  prove  futile. 

Modern  thought,  as  it  now  proceeds,  by  alphabetical  and 
grammatical  means  of  language,  can  only  see  the  outside  of  the 
workshop  of  nature,  and  it  can  only  see  even  this  outside  in  special, 
fragmentary  and  one-sided  ways.  These  ways  of  seeing  nature 
do  not  supply  the  mind  with  the  best  obtainable  raw  material  of 
knowledge. 

No  thinker  of  this  age  seems  to  realize  the  fact  that  learning, 
confining  itself  to  the  categorical  use  of  alphabetical  means,  can 
never  produce  permanent  betterment  in  social  conditions,  that  it 
must  always  remain  ignorant  of  the  causes  productive  of  condi- 
tions, and  that  such  ignorance  deprives  the  mind  of  ability  to  con- 
trol conditions  as  is  necessary  to  public  welfare. 

While  mental  training  in  civilization  is  confined  to  instructive 
methods,  which  make  an  opinion-factory  and  categorical  store- 
house of  the  human  mind,  there  can  be  no  healthful  intellectual 
evolution,  and  while  this  evolution  is  non  est,  the  mind  cannot  pro- 
duce a  healthful  growth  of  free-agency  character  and  of  civilized 
life. 

The  development  of  man's  original  knowing  powers  by  the 
various  uses  of  the  various  types  of  language,  as  well  as  the  influ- 
ence of  intellectual  development  upon  social  development,  is  a 
subject  of  foremost  importance,  not  at  all  understood  by  modern 
thinkers;  it  is  not  easily  explained  in  a  few  words  and  it  is  per- 
haps not  just  here  necessary  to  pursue  this  possibly  dry  subject 
much  further,  it  being  fully  elucidated  by  the  thousands  of  ves- 
tiges of  ancient  art  which  will  be  produced  later  and  which  tell 
at  a  glance  more  than  can  volumes  of  terminological  explanation. 
It  it  but  necessary  here  to  note  that  there  is  a  great  difference 
between  organization  and  system  —  between  the  organic  and  the 
systematic  use  of  language  —  between  reasoning  from  cause  to 
consequence  and  syllogizing  —  between  the  prosopopeia  methods 
of  definition  and  the  categorical  system  —  between  gisty  judg- 
ments and  opinions  —  between  talk  to  the  point  and  hollow  talk 
—  between  evolving  character  and  tissue-building,  etc.,  etc. 

THE  CATEGORICAL  DEVELOPMENT  VERSUS  THE  ORGANIC  EVOLUTION 

OF   THE   INTELLECT 

The  organic  evolution  of  the  human  intellect  makes  truly 
humane  civilization  possible;  the  categorical  development  of  the 
human  intellect,  when  standing  apart  from  and  opposed  to  its  or- 
ganic evolution,  makes  civilization  a  sweat-shop  and  a  death-strug- 
gle for  existence.  The  Gods  are  the  active  causes  in  the  work  of  or- 
ganic evolution ;  the  intellectualized  devils  rule  in  the  work  of  cate- 


gorical  and  other  systematically  fatal  developments.  All  the  sacred 
writings  of  antiquity  emphatically  agree  with  this  one  statement 
of  Fact. 

The  organic  evolution  of  the  human  intellect,  which  makes 
civilization  possible,  causes  thought  to  proceed  organically  after 
the  manner  of  nature,  and  thus  proceeding,  the  mind  naturally  rea- 
sons from  cause  to  consequence.  In  this  natural  way  of  reasoning, 
the  mind  evolves  free-agency  knowing  and  doing  powers,  and  per- 
chance, also,  that  goodwill  toward  mankind,  required  for  the  rule 
of  right  and  reason  and  the  establishment  of  peace  in  civilization. 

The  organic  evolution  of  the  intellect,  however,  is  a  very  differ- 
ent matter  from  its  categorically  systematic  development,  which 
is  now  promoted  and  sustained  by  all  modern  educational  endea- 
vors.. Organic  evolution  of  intellectual  powers  can  only  be  the 
result  of  the  proper  and  timely  use  of  organic  ways  and  means. 
Thought  and  language  are  the  ways  and  means  by  which  the  intel- 
lectual powers  can  be  evolved  out  of  natural  intelligence.  The 
organic  use  of  thought  and  language  has  been  abandoned  during 
historic  ages,  as  alphabetical  development  of  mind  has  come  to 
prevail  in  so-called  educational  endeavors. 

While  language  had  its  original  organic  character,  it  gave 
natural  expression  and  voice  to  the  consciousness  of  organic  life. 
Men  at  one  time  spoke  after  the  manner  of  nature  —  after  the 
organizing  principles  in  the  process  of  life.  Their  thoughts  gave 
voice  to  living  consciousness.  The  alphabetical  and  grammatical 
development  of  the  intellect,  however,  came  to  displace  the  natural 
and  organic  use  of  language;  it  changed  the  attitude  of  thought 
toward  living  consciousness  and  toward  the  natural  working  order 
of  mind  by  substituting  categorical  states  of  consciousness,  termi- 
nologically  expressed,  for  the  organic  workings  of  living  conscious- 
ness in  the  human  mind. 

Alphabetical  and  grammatical  development  of  language  gave 
the  mind  explicit  categorical  states  of  consciousness,  partly  repre- 
senting and  partly  misrepresenting  nature's  work,  but  in  doing 
this,  it  deadened  the  living,  organic  consciousness  of  mind  and 
made  intellectuality  an  artifice.  As  the  thinking  mind  became  ad- 
dicted to  the  grammatical  use  of  language  and  to  the  now  all- 
prevailing  practice  of  dealing  in  categorical  states  of  consciousness, 
it  fell  to  ignoring  the  organizing  causes  active  in  the  process  of 
existence,  as  well  as  the  organic  ways  and  means  of  the  mind  which 
could  evolve  free-agency  character  and  its  reasoning  and  determin- 
ing powers  .  This  ignoring  of  the  organizing  causes  deprived  the 
alphabetically  intellectualized  mind  of  its  ability  to  judge  Fact 
fully  and  fairly,  and  to  reason  from  cause  to  consequence,  because 
it  ignored  the  natural  foundation  of  the  thinking  consciousness  — 

LXVI 


common  sense  and  native  reason  —  virtually  separating  the  think- 
ing faculties  from  the  living  powers  .  It  is  this  separation  which 
makes  all  judgments  of  right  and  wrong,  of  good  and  evil,  neces- 
sarily a  mere  matter  of  opinion. 

Opinions,  formulated  in  the  categorical  and  self-sufficient  way 
of  thinking,  have  always  led  to  the  invention  and  establishment 
of  fatal  systems  of  law  and  order  in  civilization,  thereby  making 
civilized  life  a  hell  on  earth  and  subjecting  it  to  the  unreasonable 
rule  of  perverted  intellects. 

The  artificially  intellectualized  mind  may  usually  retain  its 
good  intentions,  but  it  loses  its  means  of  carrying  these  intentions 
into  healthful  effect.  It  may  continue  to  talk  of  Gods,  but  it  can- 
not do  godly  work  by  the  mechanical  and  systematic  means  at  its 
command.  The  Gods  do  organic  work  by  organic  means;  the 
intellectual  devils  in  civilization  do  system-work  by  systematic 
means;  so  the  authors  of  sacred  writ  asserted,  as  we  will  see  by  the 
story  of  Sammael  in  later  volumes. 

The  Thinking  Ego,  which  uses  systematic  means  without 
understanding  of  organic  principles,  makes  civilization  an  un- 
natural thing,  dependent  on  the  work  of  abstract  thought,  opinions 
and  prejudices.  It  makes  that  appear  right  which  is  not 
right  .and  that  wrong  which  is  not  wrong.  It  manufac- 
tures artificial  criminals  and  imaginary  heroes.  It  rules  the  world 
in  accordance  with  the  appearance  of  truth,  virtue,  justice,  but 
in  violation  of  sense  and  reason;  it  rules  in  accordance  with  opin- 
ion-made laws,  without  due  understanding  of  natural  causes  and 
consequences. 

Men  of  pronounced  opinions,  who  are  strangers  to  right  and 
reason,  rule  the  land,  from  the  supreme  courts  down  to  the  small- 
est political  flunkies,  in  accordance  with  the  hollow  talk  of  learn- 
ing and  opinion-made  systems,  and  in  violation  of  right  and  rea- 
son. 

All  factions  of  the  ruling  powers  in  civilized  life  now  act  in 
accordance  with  the  requirements  to  fatal  systems  and  in  dis- 
turbance of  the  healthful  growth  of  civilization  in  general  and 
national  life  in  particular. 

Public  opinion,  by  artificial  intellectuality  deluded,  endorses 
the  existing  opinionative  regime  to  its  own  detriment,  as  it  did 
in  the  dark  ages  out  of  which  we  have"  but  just  emerged,  seem- 
ingly only  to  return  into  the  fatal  relationship  of  ignorance,  in- 
tolerance and  hatefulness.  Once  again,  the  opinions,  by  pervert- 
ed intellectuality  produced,  are  elevating  the  deadly  letter  of 
opinion-made  laws  over  the  spirit  of  justice.     Once  again,  right 

LXVII 


and  reason  are  sacrificed  to  popular  delusions,  and  the  opinions 
of  intellectual  perverts  are  given  absolute  control  of  social  affairs. 

The  greatest  and  latest  step  in  advance  of  our  industrial 
development,  Jthe  incorporation  of  industrial  effort,  by  former 
laws  duly  sanctioned,  is  now  being  placed  on  trial  for  violation 
of  that  most  absurd  specimen  of  opinion-made  laws,  the  Sherman 
Act.  The  machinery  that  successfully  serves  to  feed  a  hundred 
millions  of  people  is  being  violently  assailed  by  intellectual  per- 
verts and  by  political  and  other  parasites.  The  intellectual  per- 
verts who  have  usurped  control  of  the  law-making  and  adminis- 
trative functions  in  this  land,  imagine  that  they  are  sustaining 
the  welfare  of  commonwealth  when,  as  a  matter  of  fact,  they  are 
threatening  destruction  to  the  economic  foundation  of  this  coun- 
try, as  well  as  to  its  independence  of  foreign  credit-systems.  They 
accuse  our  industrial  leaders  of  acting  criminally  in  restraint  of 
trade,  when,  in  fact,  they  themselves  are  acting  legislatively, 
politically  and  criminally,  not  only  in  restraint  of  trade,  but  in 
restraint  of  right  and  reason. 

THE  ORGANIC  OR  FIGURATIVE  AND  THE  LITERAL  OR  CATEGORICAL 

USE    OF   LANGUAGE 

There  is  a  great  difference  in  the  manner  in  which  human 
speech  can  be  used.  The  most  noticeable  difference  arises  in  the 
organic  or  figurative  use  of  language,  which  only  hints  at  living 
consciousness  and  represents  its  workings  in  picturesque  ways, 
as  opposed  to  the  literal  or  positive  categorical  use  of  language, 
which  ignores  living  consciousness  and  definitely  encases  only 
products  of  the  thinking  consciousness  in  dictionary  terms.  Lan- 
guage which  follows  living  consciousness  pursues  a  naturally 
organic  logic  of  common  sense  and  native  reason,  while  language 
which  deals  only  with  the  thinking  consciousness  proceeds  in 
syllogistic  and  other  byways  to  the  natural  highway  of  sense  and 
reason.  As  language  leads  thought  over  the  highway  or  byways 
of  logic,  so  does  it  evolve  or  develop  the  intellect  in  natural  or 
artificial  ways  —  in  organic  or  in  categorical  ways. 

The  categorically  enlightened  but  organically  perverted 
intellect  of  the  college-bred  mind  exerts  an  evil  influence  on 
man's  natural  powers  of  forming  naturally  sensible  and  reason- 
able judgments  with  regard  to  social  requirements.  All  its  efforts 
at  truth-telling  result  only  in  a  multiplication  of  opinions;  and 
this  multiplication  produces  myriads  of  social  side-pullers  with 
legislative  and  judicial  ambition,  bent  upon  forcing  human  nature 
to  proceed  through  the  letter-of-the-law  systems. 

The  positive  use  of  language,  which  produces  and  multiplies 
pronounced  opinions,  also  increases  the  tendencies  to  side-pulling, 

LXVIII 


decentralization  and  disorganization  within  the  body  poHtic.  It 
causes  the  invasion  of  society  by  loud-thinking  intellectuals  in 
the  field  of  politics,  law,  religion,  philosophy,  etc.,  who  would 
remodel  human  nature  and  improve  society  according  to  their 
opinions.  These  loud-thinking  intellectuals  labor  in  the  way  of 
establishing  all  sorts  of  so-called  ideal  but  really  irrational  sys- 
tems for  the  regulation  of  social  life. 

THE  PARASITIC  CHARACTER  OF  SOCIAL  FUNCTIONARIES 

As  intellectual  development  comes  to  take  a  stronger  and 
stronger  hold  on  social  life,  so  multiplies  the  system-work  in 
civilization,  as  also  the  need  of  employing  functionaries  to  attend 
to  these  systems.  The  functionaries  so  employed  are  largely  of 
a  parasitic  character;  they  do  work  which  would  not  be  needed 
in  a  well-organized  society,  and  in  doing  this  work  they  not  only 
disturb  but  they  prey  upon  the  organic  economy.  Swarms  of 
bureaucratic  parasites,  who  invade  civilization,  pose  as  regula- 
tors of  disorders  by  irrational  opinions  provoked.  Thus,  the 
non-organic,  systematic,  grammatical  use  of  language,  which 
produces  erring  thinkers,  introduces  parasitic  invasion  of  the 
body  politic,  and  destroys  the  work  of  civilization,  the  growth  of 
which  organic  language  has  promoted. 

If  the  categorical  perversion  of  the  intellect,  by  educational 
measures,  is  not  brought  to  an  end,  nation-builders  will  find  them- 
selves slaving  to  feed  social  parasites,  in  the  near  future  again 
as  in  all  the  historic  past. 

Organic  intellectuality  has  always  been  recognized  and  per- 
sonified as  a  social  temple-builder,  an  agathodaemon,  a  Holy 
Ghost ;  while  categorical  types  of  intellectuality  have  been  de- 
picted as  hordes  of  fallen  angels,  as  kakodaemons,  evil  genii,  etc. 

Organic  intellectuality,  it  was  said,  stimulated  the  organic 
growth  of  human  society  by  dividing  the  benefits  resulting  from 
social  growth  equitably,  fairly,  reciprocally,  among  social  con- 
stituents. 

Categorical  intellectuality  is  ambitious  to  improve  the  good 
work  of  organic  intellectuality;  it  talks  in  the  way  of  high. 
promises  about  peace  and  plenty,  while  its  work  destroys  the 
organic  growth  of  the  human  intellect  and  of  human  society  by 
substituting  systematic  for  organic  procedures  of  thought  and 
act  —  procedures  which  benefit  none  but  bureaucratic  and  other 
parasites. 

The  way  to  social  conditions  of  Hell  is  paved  with  the  good 
intentions  of  categorically  perverted  intellects. 

All  the  intellect-controlling  languages  now  spoken  are  of  an 

LXIX 


alphabetical,  extra-analytic  type;  they  are  indeed  effective  means 
to  the  end  of  doing  special  detail-work,  but  they  have  no  truly 
organic  or  unifying  powers;  hence  the  diversity  of  opinion  regard- 
ing the  requirements  of  civilized  life,  regarding  right  and  wrong, 
good  and  evil,  etc. 

While  the  faulty  use  of  language  controls  the  intellectual 
powers  and  disturbs  the  natural  working  order  of  mind,  while 
hollow  talk  of  categorically  excavated  minds  prevails  in  the  busi- 
ness of  manufacturing,  dealing  in  and  storing  up  ready-made 
opinions,  fatal  system-work  will  prevail  in  civilization  over  all 
truly  organic  endeavor,  and  the  masses  of  the  people  will  be  forced 
to  shed  sweat  and  blood  for  the  purpose  of  feeding  and  pleasing 
the  myriads  of  political,  legal  and  financial  parasites,  who,  con- 
sequent to  the  spread  of  sham  intellectuality,  invade  the  body 
politic  and  prey  upon  its  substance. 

THE    POWER   NEEDED   TO   UNIFY    OPINIONS 

Categorical  intellectuality,  with  its  peripatetic  dictionary 
definitions,  is  efficient  in  developing  special  ability  to  know  and 
to  do,  but  it  lacks  organic  and  unifying  powers.  Our  educators 
might  easily  supply  these  intellectual  deficiencies  of  the  age  if 
they  realized  their  own  shortcomings  and  understood  their  busi- 
ness. Until  our  educators  perfect  themselves  and  the  intellect- 
controlling  use  of  language,  it  will  in  all  probability  be  useless 
for  loud  thinkers  to  attempt  to  place  facts  into  lights  truer  than 
the  now  prevailing  opinions  furnish. 

The  exchange  of  opinions,  categorically  evolved  in  learned 
discussions,  is  hollow  talk,  whether  it  takes  place  in  the  auditor- 
ium of  the  university,  in  the  halls  of  Congress,  or  in  the  meetings 
of  the  recently  organized  Commonwealth  or  Economic  Clubs.  All 
categorically  enlightened  intellects  are  excavated;  all  categorical 
talk  is  hollow;  it  leads  the  Thinking  Ego  about  the  workshop 
and  storehouse  of  thought,  but  it  does  not  give  it  power  to  enter 
into  the  workshop  of  nature  and  to  study  the  workings  of  cause 
and  consequence  in  the  only  way  in  which  they  can  be  studied. 
All  learned  discussions  on  social  questions  of  right  or  wrong,  of 
good  or  evil,  are  only  methods  of  threshing  intellectual  straws 
into  intellectual  chaff.  Never  will  grains  of  truth,  with  sprouting 
and  growing  powers,  spring  from  learnedly  enlightened  intellects 
of  the  modern  type.  The  talk  of  these  intellects  may  duly  or 
unduly  diversify  special  knowing  powers,  but  it  cannot  unify  the 
powers  of  the  specially  active  intellects  in  the  only  way  in  which 
special  powers  can  be  unified,  i.  e.  the  naturally  organic  way  of 
thinking,  speaking  and  doing.     This    organic    way    must    ever 

LXX 


remain  inaccessible  to  learned  minds  which  ignore  the  truly  edu- 
cational or  evangelic  evolution  of  living  consciousness  as  a  civi- 
lizing power  in  their  way  of  thinking. 

THE  GOSPEL  OF  RELATIVE  TRUTH, 

which  underlies  the  methods  of  public  instruction,  produces 
the  prevailing  unnatural  ignorance  of  natural  causation  and  the 
deplorable  inability  of  learned  minds  to  reason  from  cause  to  con- 
sequence. It  virtually  pushes  fact-knowing,  truth-telling  and 
right-doing  into  the  background  and  makes  systematized  lying 
with  regard  to  cause  and  consequence  the  actual  aim  of  intel- 
lectual endeavor.  Of  course  it  does  not  do  this  intentionally,  but 
it  does  it  actually. 

Relative  truth  in  the  way  of  thinking,  lays  the  foundation 
for  relativity  in  all  social  conditions,  and  that  relativity,  so 
founded,  is  of  a  fatal,  inimical  and  deadly  kind,  a  kind  entirely 
different  from  the  reciprocal  relationship  which  prevails  in  the 
process  of  life,  in  the  individual  organism,  and  which  should  pre- 
vail in  family  life  and  organic  society. 

While  relative  truth  characterizes  the  work  of  modern 
thought,  relative  honesty  will  characterize  the  dealings  between 
man  and  man.  What  truth  is  in  intellectual  development,  that 
the  dollar  is  in  social  development,  namely,  a  standard  of  worth. 
If  the  accepted  truth  represents  nothing  better  than  the  hollow- 
ness  of  prevailing  opinion,  then  the  obtainable  dollar  will  repre- 
sent nothing  better  than  the  hollowness  of  vain  endeavors  in  social 
life.  Honest  truth  and  honest  money  are  organically  reciprocal 
and  not  fatally  related  things. 

The  almighty  dollar  is  not  altogether  honest  when  relative 
truth,  vested  in  opinions,  rules  the  world;  it  is  only  relatively 
honest;  it  is  honest  from  the  point  of  view  which  the  greater 
capitalist  takes  in  robbing  the  lesser.  It  is  honest  from  the  point 
of  view  of  foreign  financiers,  who  are  now  scheming  and  pro- 
gramming to  reduce  our  multi-millionaires  to  submission  to  their 
credit-system,  but  it  will  not  appear  to  be  so  altogether  honest 
when  we  look  from  our  own  national  point  of  view  into  the  pro- 
cedures employed.  The  people  of  the  United  States  have  yet  to 
learn  the  lesson  that  honest  truth  and  honest  money  must  go 
hand  in  hand  in  intellectual  and  social  development.  If  tainted 
truth  is  being  made  the  circulating  medium  in  intellectual  life, 
if  systematic  lying  is  employed  as  a  method  of  educating  the  pub- 
lic mind,  then  will  the  money  —  the  circulating  medium  of  indus- 
trial and  commercial  activity  —  be  tainted.  When  the  current 
of  public  mentality  and  morality  runs  out  of  the  channels  of  right 

LXXI 


and  reason  into  the  byways  of  irrational  opinions,  then  we  can- 
not hope  for  a  high-character  use  of  money. 

Some  of  our  learned  thinkers  seem  on  the  verge  of  realizing 
that  there  is  something  wrong  in  the  present  attitude  of  the  public 
mind,  of  politicians  and  of  the  judiciary  toward  the  leaders  of  our 
industrial  development.  Realizing  this,  they  are  making  efiforts 
to  perfect  their  insight  into  existing  facts;  they  are  organizing 
so-called  non-partisan  clubs  for  the  discussion  of  political  ques- 
tions, ostensibly  for  the  purpose  of  clarifying  the  public  intellect, 
but  really  for  the  purpose  of  retaining  their  unholy  hold  on  the 
opinion-making  business  and  their  power  to  lead  the  public  mind 
from  one  delusive  promise  into  another,  in  the  tentative  way  in 
which  intellectual  perverts  experiment  in  the  affairs  of  men. 

The  intellectual  perverts,  who  are  most  active  in  reform- 
legislation,  make  every  effort  to  force  the  natural  corporate ' 
growth  of  industrial  development,  now  striving  to  proceed  in 
accordance  with  the  peaceful  principles  of  organization  true  to 
life,  backwards  into  the  formerly  prevailing  fatal  principles  of 
undue  competition  and  strife,  which  lead  to  deadly  war.  They 
imagine  that  the  industrial  leaders  and  trust-magnates,  or  so- 
called  barons  of  industry,  are  in  a  fair  way  of  re-establishing 
something  like  a  medieval  feudal  system,  in  order  to  prey  upon 
society.  They  so  imagine  because  they  cannot  reason  from  cause 
to  consequence;  they  cannot  draw,  reasonable  conclusions  from 
historic  observations ;  they  do  not  understand  the  principles  of 
development  and  evolution;  they  jump  at  conclusions  from  one 
prejudicial  opinion  to  another.  By  their  hap-hazard  pro  and  con 
talk  they  hope  to  establish  the  rule  of  right  and  reason,  without 
knowing  it.  The  hope  in  vain;  the  ignorance  which  inspired  it 
is  unnatural. 

WHO   SHALL,   INHERIT   THE    EARTH? 

The  intellectualized  minds,  in  their  unnatural  ignorance  and 
shortsightedness,  do  everything  that  can  be  done  to  establish  the 
rule  of  wrong.  In  their  efforts  to  legislate  the  national  growth 
of  industry  —  the  trusts  —  out  of  existence,  they  force  them  into 
international  expansion  and  under  the  control  of  the  international 
credit-system,  which  no  national  jurisdiction  can  reach  or  dare 
interfere  with.  Thus  they  destroy  the  power  of  this  country  to 
deal  with  their  own  affairs,  and  they  make  this  presumably  free  land 
a  colony  dependent  on  foreign  financial  skill ;  they  play  directly 
into  the  hands  of  the  international  programmers,  who  labor  in 
the  cause  of  denationalization,  in  order  to  make  all  nations  sub- 

LXXII 


ject  to  their  credit-systems.  The  clenationahzation-scheme  now 
masquerading  under  the  name  of  "the  open  door  policy",  and 
advancing  by  talk  of  free  trade,  tariff-reform,  reciprocity,  coali- 
tion, peace-programs  and  other  movements  by  systematic  lying 
advanced,  under  pretense  of  caring  for  the  good  people,  would 
put  this  favored  country  on  a  par  with  countries  less  favored  and 
developed  and  all  under  the  regime  of  the  foreign  money-mon- 
archs,  who  rule  the  Unseen  Empire. 

The  efforts  of  our  categorically  enlightened  intellectuals 
make  for  the  re-establishment  of  the  deplorable  conditions  which 
prevailed  during  the  decline  of  the  Roman  Empire;  and  worse, 
for  as  the  world-wide  ambition  of  our  intellectual  perverts  exceeds 
that  which  ruled  ancient  Rome,  so  will  its  excesses  establish  condi- 
tions of  virtual  slavery,  even  more  deplorable  than  were  those 
under  that  regime. 

In  the  present  status  of  intellectuality,  no  one  man  or  body 
of  men  knows  enough  to  rule  even  one  nation  as  it  should 
be  ruled,  much  less  all  the  nations  of  the  earth  or  civilization  at 
large.  Subverting  the  rights  of  individual  nations  to  any  inter- 
national power  is  therefore  error,  and  the  gravest  kind  of  error 
if  that  power  be  an  international  credit-system,  a  re-incarnation 
of  the  time-defamed  God  Mammon. 

Greed  for  money  is  a  well  recognized  evil,  but  the  greed  for 
the  world-wide  extension  of  power  on  the  part  of  perverted  intel- 
lectuality is  an  unrecognized  evil  of  greater  force  than  money- 
mania.  , 

Our  intellectuals  may  be  specially  great  systematizers,  but 
organizers  they  are  not. 

As  some  intellectual  perverts,  under  the  inspiration  of  foreign 
financial  programmers,  cry  for  the  open  door  policy,  so  do  other 
intellectual  perverts,  inspired  with  some  absentee  God-ideas, 
make  propaganda  for  the  so-called  christianizing  of  the  earth,  all 
to  the  effect  of  working  up  a  death-struggle  among  humanity.  All 
the  present  endeavors  of  our  intellectualized  thinkers  to  establish 
absentee  standards  of  worth  will  entail  fatal  consequences.  True 
and  healthful  standards  of  Light  and  Right  must  have  living 
character,  and  this  character  must  be  an  organic  growth.  Health- 
ful stan'dards  cannot  be  mechanically  established  things,  such  as 
intellectual  instruction  would  make  them.  Intellectuals,  such  as 
are  our  positive  thinkers,  cannot  even  stimulate  the  natural  growth 
of  standards,  while  they  fail  to  understand  the  organizing  princi- 
ples active  in  nature,  human  nature  and  civilization.  Intellectuality 
which  fails  to  understand  these  principles  is  sham  intellectuality. 

I^XIII 


The  more  diversified  its  efforts  and  ambition,  the  more  far-reach- 
ing the  evil  consequences  of  its  work. 

Categorical  intellects,  such  as  all  modern  methods  of  educa- 
tion produce,  are  class-intellects.  Class-intellects  produce  class- 
legislation;  they  either  pit  the  masses  against  the  stronger  indi- 
viduals in  national  life  or  the  strong  individuals  against  the 
masses,  and  thus  their  work  makes  for  fatal  relationship,  interne- 
cine strife  and  social  destruction. 

The  categorical  intellect  is  the  antipode  of  the  living,  organic 
knowing  and  doing  power,  which  works  in  reciprocal  ways,  pro- 
ceeding by  giving  and  taking  equitably.  The  truly  organic  mind, 
following  in  the  way  of  native  reason,  never  imposes  duties  with- 
out according  some  adequate  right  and  benefit  in  family  and 
social  life.  In  this  respect,  the  natural  workings  of  the  mind  pro- 
duce results  quite  different  from  those  of  the  categorical  intellect, 
which  proceeds  only  to  establish  fatal  systems  of  prejudice  and 
privilege,  by  way  of  education  and  instruction. 

The  trusts  are  not  products  of  the  categorical  way  of  think- 
ing; they  are  not  products  of  perverted  intellects,  such  as  is  all 
anti-trust  legislation;  but  they  are  rather  a  natural  growth, 
resulting  from  the  sensible  conceptions  of  cause  and  consequence 
and  from  the  concentration  of  individual  effort  in  industrial  ways. 
The  trust-system,  while  it  remains  independent  of  the  interna- 
tional credit-system,  opens  the  door  to  a  truly  organic  and  reci- 
procal procedure  between  individual  and  nation,  and  makes  it  pos- 
sible to  harmonize  individual  effort  with  national  welfare  by  profit- 
sharing. 

The  ancient  Etruskans  depicted  the  influence  of  perverted 
intellectuality  very  effectively  by  ideograms  showing  the  body  of 
the  social  octopus  fighting  its  own  head  and  the  head  fighting  the 
members  of  its  own  body,  as  also  by  ideograms  illustrating  the 
tendencies  of  social  constituents  to  overreach  each  other;  for 
instance,  strong  individuality  trying  to  overreach  the  people,  and 
the  people  seeking  to  overreach  and  destroy  the  individual 
strength  and  despoil  it  of  its  achievements. 

Individuality  must  ever  do  all  special  work  in  national  life, 
but  it  must  not  do  it  to  the  detriment  of  the  organic  whole.  The 
individual  must  attend  to  the  business  of  providing  bread  for  the 
million,  as  well  as  of  attending  to  the  welfare  of  commonwealth. 
This  nation,  as  a  whole,  or  its  government,  in  whole  or  in  part, 
can  never  carry  along  special  business  successfully;  it  cannot  do 
industrial,  commercial  or  banking  work;    but  it  can  share  in  the 

LXXIV 


profits  due  to  the  growth  of  individual  effort,  and  thus  make  the 
humbler  or  weaker  constituents  in  social  life  profit  by  the  success 
of  the  abler  or  stronger. 

The  American  public,  by  the  hollow  talk  of  delusive 
learning  deceived,  listens  hopefully  to  the  reform-talk  of  our 
intellectual  perverts;  it  sympathizes  readily  with  any  and  all  of 
the  alleged  reform-movements  which  are  now  under  congressional 
consideration,  and  most  of  which,  if  made  factors  in  the  social 
system,  would  gradually  make  for  the  destruction  of  the  character 
of  this  republican  government  and  the  independence,  welfare  and 
prosperity  of  the  people. 

Perverted  intellectuality,  now  as  ever,  directs  the  sympathies 
of  the  public  into  opposition  to  its  own  best  interests.  Thus,  the  in- 
tellectual perverts  and  opinionated  thinkers,  who  at  present  control 
the  law-making  and  administrative  functions  in  this  civilization, 
are  misleading  the  public  sympathies,  causing  them  to  rejoice  in 
the  ever  fatal  elevation  of  the  letter  of  opinion-made  laws  above 
the  spirit  of  justice.  They  cause  the  public  to  rejoice  in  the  injus- 
tice which,  under  the  name  of  legal  rights,  is  being  done  to  some 
of  the  men  who  have  built  up  America's  industrial  prosperity. 

Public  sentiment,  by  learned  leadership  deluded,  would  now 
even  sacrifice  the  authors  of  its  own  welfare  to  foreign  financial 
greed,  not  realizing  that  such  sacrifice  would  entail  disaster  to 
itself. 

Intellectual  perverts  have  made  the  American  people  believe 
that  the  great  wealth  of  some  individuals,  resulting  from  the  con- 
centration of  industrial  activity,  is  a  cause  of  evil.  This  cause  of 
evil,  however,  exists  as  yet  only  in  the  perverted  imagination  and 
in  the  undue  ambition  of  politicians  and  lawmakers,  for,  as  a  mat- 
ter of  fact,  the  American  people  at  present  enjoy  more  favorable 
industrial  conditions  than  do  those  of  any  other  nation.  The 
deluded  public,  by  pulling  down  the  great  work  produced  by  con- 
centrated energy  in  industrial  endeavor,  hope  to  destroy  the 
money-evil,  when,  as  a  matter  of  fact,  they  only  destroy  their  own 
chances  of  making  rightful  use  of  the  money-power  in  this  nation. 
The  people,  in  destroying  the  representatives  of  domestic  talent 
in  finance  and  economics,  destroy  the  national  bulwarks  of  their 
own  prosperity  and  lay  themselves  open  to  the  absolute  control 
of  their  national  affairs  by  foreign  money-monarchs. 

Of  course  the  people  who  sympathize  with  the  present  regime 
of  legal  and  political  opinions  mean  well;  they  are  convinced  that 
they  are  on  the  right  track  of  improving  human  nature  and  social 
conditions,  and  of  choking  the  life  out  of  the  alleged  money-evil. 
Yet  they  are  largely  indebted  to  the  representatives  of  this  alleged 
evil  for  the  present  high  water-mark  of  prosperity,  which  exceeds 

LXXV 


all  previous  historic  records.  They  do  not  realize  that  the  sacri- 
fice of  domestic  financiers  and  of  the  heads  of  the  great  incor- 
porated industries  to  the  at  this  time  prevailing  opinion  must 
react  unhappily  upon  their  own  welfare.  They  do  not  realize 
that  this  sacrifice  of  domestic  wealth  only  feeds  and  stimulates 
the  greater  hereditary  greed  of  foreign  money-maniacs,  who  are 
now  waging  an  underhand  war  against  the  centres  of  our  domes- 
tic wealth.  The  people  overlook  the  fact  that  these  centres  are 
the  bulwarks  of  national  prosperity,  and  that  their  reduction  must 
entail  the  absolute  dependence  of  this  country  on  a  foreign  credit- 
making  power,  which  is  now  scheming  and  programming  to  make 
itself  the  one  almighty  government  on  earth. 

The  public  who,  laboring  under  the  influence  of  delusive 
opinions,  are  now  condemning  the  American  trust-magnates,  are 
inadvertently  placing  themselves  directly  under  the  regime  of  Mam- 
mon's bloodless  S3'stem  of  finance  and  credit.  The  semi-divine 
Mammon  is  unlike  our  trust-magnates,  inasmuch  as  he  has  no 
sympathy  with  human  feelings  and  no  particular  national  interests. 
He  does  not  waste  his  breath  nor  rack  his  brain,  as  do  the  Carne- 
gies.  Rockefellers,  and  other  trust-magnates,  in  the  possibly  mis- 
taken endeavor  of  doing  the  world  some  good  by  the  endowing 
of  educational  institutions  and  other  public-spirited  efforts.  Mam- 
man  says :  "This  I  consider  right,  and  all  the  world  must  so  con- 
sider it  or  suffer  the  consequences  of  damnation  —  of  my  condem- 
nation." 

MODERN   SCRIBES   AND    PHARISEES 

The  admirers  of  relative  truth,  of  opinionated  justice,  of  judi- 
cial honesty,  of  discreet  morality,  etc.,  have  a  natural  tendency 
to  enjoy  legal  aggressions  and  outrages.  They  feel  that  the 
undoing  of  some  factors  in  society  will  somehow  result  in  special 
benefit  to  themselves.  They  never  realize  that  the  unreasonable 
use  of  legislative  and  administrative  power  in  civilization  event- 
ually reaches  any  and  all  factors  in  it,  as  it  continues  its  systematic 
procedures  against  organic  society,  against  family  and  social  life. 

The  Scribes,  who  write  in  the  cause  of  relative  truth,  and  the 
Pharisees,  who  applaud  the  effects  of  judicial  interference  in 
civic  rights,  are  by  no  means  exempt  from  the  sufferings  imposed 
by  the  rule  of  Mammon  or  of  money,  which  they  themselves  set 
afloat  or  support  and  in  the  successful  career  of  which  they  rejoice. 
The  Pharisaic  tendencies  in  the  public  mind,  which  cause  even  our 
best  people  to  do  homage  to  appearances  and  to  aid  and  abet  the 
aggressive  policy  of  the  money-moriarchs,  never  cause  them  to 
think  that  the  destroying  angels  of  homes  and  of  nations  have  no 
love  for  make-believes. 

IJCXVI 


Some  of  our  American  newspaper  men  and  financiers  have 
already  learned,  to  their  sorrow,  that  Mammon  marches  onward, 
regardless  of  the  fate  of  either  friend  or  enemy.  When  the  friend 
has  done  his  work,  the  friend  may  go,  and  keep  out  of  the  net  of 
the  weaving  spider  if  he  can. 

The  God  Mammon  aims,  solely  to  perfect  his  system.  Any- 
thing in  the  way  of  his  aim  to  Him  is  rubbish,  which  must  be 
removed,  be  it  Lords  or  Senators,  national  feelings  or  creeds. 

The  writers  who,  in  their  self-interest,  appeal  to  the  evil  pas- 
sions of  the  people,  their  envious  dispositions  and  their  inclination 
to  pull  down  anything  that  rises  above  their  own  level,  may  event- 
ually find  that  they  have  supported  a  movement  which  will  not 
right  itself  and  which  never  again  can  be  righted  by  any  national 
effort.  They  may  learn  too  late  that  the  destruction  of  national 
bulwarks,  such  as  the  House  of  Lords  in  England  and  the  Senate 
in  our  own  country  have  been  heretofore,  will  entail  disastrous 
consequences  to  the  people.  When  the  head  is  severed  from  the 
body  politic,  the  body  is  helpless. 

The  people  of  England,  as  well  as  the  people  of  America,  are 
rejoicing  in  the  prospect  of  seeing  the  political  and  social  heads 
cut  oft'  their  conservative  government.  But  the  people  who  so 
rejoice  may  have  a  flood  of  tears  coming,  and  also  some  gnashing 
of  teeth.  , 

As  the  people  of  England,  who  have  always  rejoiced  in  the 
aggressive  policy  of  their  government,  are  about  to  be  disciplined 
by  the  monarchs  of  the  Unseen  Empire,  so  may  the  people  of 
America,  who  are  now  endorsing  the  same  aggressive  policy  at 
home  and  all  sorts  of  judicial  extravagances,  find  that  the  discipli- 
nary work  of  finance  extends  to  their  own  ranks  with  even  greater 
force  than  to  the  victims  now  on  the  rack.  "Tolerate  no  rule  of 
wrong,  even  for  a  moment,  for  it  may  reach  you",  is  the  gist  of 
an  Asiatic  proverb,  which  it  may  be  well  to  remember. 

If  the  people  tolerate  the  passing  of  special  laws,  designed 
against  special  interests  not  particularly  their  own,. they  will  pro- 
bably find  that  they  have  opened  the  door  to  legislative  procedures, 
which  will  destroy  civic  rights,  national  independence  and  welfare. 

If  the  people  cannot  realize  that  the  multiplication  of  special 
legislative  measures  in  civilization,  directing  itself  against  any 
one  factor,  directs  itself  against  the  welfare  of  the  whole  and  is 
therefore  iniquitous;  if  they  cannot  realize  that  in  point  of  special 
iniquity  the  present  construction  of  the  so-called  Sherman  Act 
exceeds  anything  on  record  as  enacted  in  the  halls  of  any  legisla- 
tive Narrenberg;  if  they  will  sympathize  with  the  outrage  of 
making  criminals  of  the  heads  of  national  industries,  in  accordance 
with  a  law,  by  aggressive  opinions  inspired  and  carried  along  by 

IJCXVII 


an  iniquitous  program,  then  they  deserve  no  better  fate  than 
awaits  them  under  the  rule  of  the  absentee  money-monarchs  of 
the  Unseen  Empire.  The  men  who  will  destroy  their  own  bulwark 
of  safety,  the  men  who  will  bite  the  hand  that  feeds  them,  the  men 
who  do  not  know  the  mainstays  of  their  own  welfare,  who  will 
not  put  their  shoulder  to  the  wheel  to  save  the  national  strength 
which  industrial  trusts  could  give  this  country  if  they  were  pro- 
perly licensed  and  made  to  yield  their  surplus  profit  to  state  and 
national  treasuries,  are  not  fitted  to  enjoy  the  voting  privileges 
in  a  democratic  commonwealth.  i 

If  it  is  true  that  the  mass  of  the  American  voters  occupy  intel- 
lectually as  low  a  stage  as  the  jelly-fish  dofcs  physically,  if  it  is 
true  that  more  liberty  has  been  accorded  them  than  their  mental 
and  moral  powers  can  successfully  apply  in  sustaining  the  civiliz- 
ing purpose,  if' it  is  true  that  this  liberty  to  do  the  right  thing  in 
advancing  the  cause  of  civilization  amounts  only  to  giving  license 
to  do  wrong,  then  we  had  better  hail  the  advent  of  the  foreign 
God  Mammon,  who  says  that  nothing  better  can  be  done  for  this 
country  than  to  feed,  fatten  and  butcher  the  American  hog. 

If  the  majority  of  the  American  people  are  really  so  unreason- 
able as  to  finally  endorse  the  present  rule  of  irrational  opinion, 
aiming  to  destroy  the  strength  which  concentration  of  energy  has 
given  to  American  industry,  if  they  are  really  so  unreasonable  as 
to  seek  the  destruction  of  the  causes  of  their  prosperity  rather 
than  the  permanent  incorporation  of  these  causes  in  the  body 
organic,  then  our  legal  and  judicial  butchers  may  be  properly  pre- 
paring the  Augean  Stables  for  coming  events.' 

The  world's  money-monarchs  have  little  chance,  if  inclina- 
tion, to  better  the  social  conditions  of  unreasonable  people.  If  the 
people  will  act  unwisely  in  regulating  their  affairs,  the  unseen 
hand  of  foreign  money-sense  must  take  hold  of  public  afi^airs,  to 
restrict  by  specially  minute  legislation  the  evil  effects  which  the 
multiplication  of  unreasonable  opinions  produce  in  civilized  life. 

If  we  knew  the  facts,  we  might  find  that  much  of  the  present 
mania  for  special  legislation  in  this  country  is  inspired  by  foreign 
money-interests.  The  money-sense  of  the  semi-divine  Mammon 
has  a  way  of  stepping  in  with  legal  measures,  to  check  the  excesses 
of  aggressive  opinions  and  evil  passions  whichj  owing  to  the  lack 
of  true  mentality  and  morality,  seek  to  controlcivilization  . 

Much  special  work  is  done  well  in  modern  civilization,  but 
is  the  great  work  of  civilization  ever  well  done?  Money-sense  may 
do  its  own  business  in  a  profitable  way,  but  can  it  do  the  work  of 
civilization  as  it  should  be  done? 

.  k  LXXVIII 


The  weaving  spiders  in  social  life  do  their  program-work 
through  the  categorically  excavated  intellects,  which  hold  to  the 
relativity  of  knowledge  and  of  conditions.  If  the  people  will  ac- 
cept the  gospel  of  relative  truth  and  of  the  relatively  honest  dol- 
lar, preached  by  the  intellectual  perverts  and  parasites,  then  they 
will  have  to  accept  the  weaving  spiders  in  social  life  as  the  legiti- 
mate rulers  of  civilization. 

Now  must  the  American  people  choose  between  improving 
their  own  knowing  and  doing  powers  or  preparing  themselves  to 
submit  to  the  regime  of  the  God  Mammon.  If  the  people  cannot 
bring  themselves  to  do  their  own  thinking  with  due  discernment, 
they  must  expect  that  those  who  think  for  them  and  formulate 
their  creed  of  opinion  will  also  attempt  to  direct  and  control  their 
energies.  He  who  cannot  do  his  own  thinking  must  be  prepared 
to  slave  for  those  who  think  for  him.  If  reason  is  non  est  in  a 
land  ruled  by  a  majority  of  opinions,  in  a  land  where  quantity 
rules  quality,  then  money-sense  must  step  in  to  save  the  drifting 
ship  of  state  from  wrecking  itself  on  the  rocks  of  popular  prejudice 
and  delusion. 

The  world-wide  financial  genius,  who  is  now  rising  to  again 
resume  control  of  the  world's  industrial  affairs,  would  probably 
content  itself  with  attending  to  its  own  business  if  the  people 
would  attend  in  reasonable  ways  to  their  own  local,  domestic  and 
national  aflfairs;  but  if  the  people  do  not  so  attend,  then  the  lesser 
financial  talent  will  speedily  feel  itself  called  upon  to  attend  to 
public  business,  and  it  will  do  this  by  special  legislation  and  admin- 
istrative rigor,  and  not  by  moral  persuasion. 

If  the  Anglo-Saxon  race,  and  especially  its  American  branch, 
cannot  bring  itself  to  understand  the  fact  that  great  evils  and 
much  suffering  in  modern  life  originate  in  errors  of  thought,  by 
education  disseminated,  then  it  will  not  be  able  to  hold  its  advanced 
position  in  civilization.  If  the  intellectual  leaders  in  our  civiliza- 
tion cannot  realize  that  both  Honest  Truth  and  Honest  Money 
are  indispensable  requirements  to  the  healthful  intellectual,  indus- 
trial and  national  growth  of  civilized  life,  then  their  leadership 
will  not  be  lastingly  successful. 

If  there  is  error  anywhere  in  the  educational  work  which 
prepares  the  intellectual  powers  of  leaders  and  people  for  the  work 
of  civilization,  then  that  error  should  now  be  eliminated. 

If  the  scientific  methods  of  looking  at  the  outside  of  the  work- 
shop of  nature  and  guessing  at  the  causes  of  life  and  of  death 
within,  is  not  the  best  way  of  arriving  at  a  knowledge  of  the  facts 
necessary  for  civilized  man  to  know,  then  the  shortcomings  of 
the  scientific  way  of  knowing  nature  and  life's  requirements 
should  be  exposed,  and  a  better  way  of  obtaining  thorough  know- 

LXXIX 


ledge  of  Fact  should  be  found  and  prepared  by  sufficient  explana- 
tion. 

If  Christian  Faith  has  fallen  in  the  pitfall  which  categorical 
definitions  dig  in  the  sensible  and  reasonable  ways  of  thinking 
about  Fact,  and  if  it  has  substituted  visionary  God-ideas  for  the 
organically  working  God-consciousness,  then  this  faith,  if  it  has 
fitness  of  survival  and  is  to  live,  should  be  regenerated,  in  accor- 
dance with  the  original  meaning  of  the  accepted  text-book  of  our 
faith  —  the  Bible.  If  the  current  translations  of  the  Bible-work 
are  misconceptions  of  the  original  work  and  perversions  of  the, 
original  Thoughts  and  Intent,  which  do  not  appeal  to  sense  and 
reason,  but  which  rather  make  religious  faith  appear  ridiculous, 
then  the  causes  of  the  errors  in  the  translations  should  be  ex- 
plained and  the  original  meaning  restored. 

If  there  is  systematic  lying  anywhere  in  civilization  besides 
in  the  work  of  science  and  theology,  it  should  be  brought  to  an 
end  by  full  and  fair  exposition  of  fact  and  by  evolution  of 
living  standards  of  Light  and  Right  in  the  twentieth  century 
intellect. 

If  nature  is  a  process,  in  which  the  causes  of  life  and  of  death 
are  imperceptibly  active,  nature  should  be  so  represented,  through 
the  channels  of  education,  to  all  the  world. 

If  the  now  conventional  way  of  looking  at  nature  through 
the  categorical  ideas  of  matter,  force,  time,  space,  etc.,  and  of 
thinking  syllogistically  about  these  ideas,  does  not  lead  to  rational 
conceptions  of  natural  causation  ,then  the  errors  and  shortcomings 
of  this  conventional  way  of  obtaining  and  disseminating  alleged 
knowledge  of  Fact  should*  be  exposed,  and  the  true  raw  material 
of  knowledge  and  the  true  way  of  its  intellectual  elaboration 
should  be  put  in  evidence. 

If  modern  morality  is  unnaturally  suspended  from  convention- 
ally established  categorical  ideas  of  truth,  virtue  and  justice, 
which  are  not  true  to  the  organic  causes  of  civilized  life  and  its 
requirements,  if  the  public  conscience  is  thereby  made  an  artifice, 
depending  on  opinions  instead  of  standing  on  its  natural  footing 
of  self-consciousness,  then  the  conventional  ideas  shojuld  undergo 
inspection  and  correction. 

Intellectual  forces,  prepared  in  the  conventional  ways  of  edu- 
cation, have  taken  an  aggressive  hold  in  the  affairs  of  modern 
■civilization.  Common  sense  and  native  reason  are  being  pushed 
into  the  background  by  the  aggressive  opinions  generated  in  intel- 
lectualized  minds. 

If  natural  intelligence  must  take  a  back  seat  and  if  intellect- 
uality is  to  continue  its  rule,  then  the  intellect  should  be  purged 

LXXX 


of  its  errors  and  made  aware  of  its  shortcomings,  before  its 
destructive  work  in  civilization  becomes  irreparable. 

If  the  letter  of  opinion-made  law  is  to  be  a  ruling  power  in 
civilization,  let  us  make  sure  that  there  is  nothing  Satanic,  diabolic 
or  devilish  in  the  errors  and  shortcomings  of  the  opinions  which 
formulated  the  written  law.  Let  us  not  do  as  historic  civilizations 
have  but  too  often  done,  i.  e.,  go  unawares  under  the  regime  of 
legal  and  judicial  methods,  which  are  criminally  faulty  in  their 
conception.  Any  judgment  which  destroys  the  naturally  founded 
order  of  the  mind  or  the  healthful  growth  of  civilization  is  tainted 
with  criminal  tendencies,  for  when  converted  into  a  law  and  en- 
forced as  a  standard  of  right  it  disturbs  the  working  order  of 
organic  life;  it  works  injury  to  this  or  that  efficient  constituent 
of  organic  society,  and  thereby  becomes  a  crime  against  humanity. 

Opinion-made  laws  have  been  known  as  special  laws  and  have 
been  recognized  as  being  tainted  with  criminal  tendencies,  because 
they  have  general  and  particular  systematic  bearings,  which  are 
not  true  to  the  organic  order  of  life,  but,  as  a  matter  of  fact,  are 
so  far  from  true  that  they  often  disturb  and  destroy  it.  Opinion- 
made  laws,  when  invariably  and  rigorously  enforced,  become  the 
destroying  angels  of  society.  They  are  framed  with  intent  to 
save  society  from  wrong-doers,  but  they  are  the  products  of  the 
mechanical  workings  of  thought;  they  have  no  living  or  life- 
sustaining  character;  they  have  no  upbuilding  power,  they  can 
only  act  restrictively  and  in  pulling-down  ways;  they  are,  like 
hammer  and  tongs,  good  only  to  do  deadly  work  with. 

Opinion-made  laws,  by  reason  of  their  deadly  tendencies, 
have  but  too  often  become  instruments  of  destruction  in  the  hands 
of  Folly  and  Greed.  They  have  disturbed,  destroyed  and  under- 
mined the  organic  order  in  even  the  greatest  historic  civilizations. 
When  the  men  who  wield  legal,  judicial  and  administrative  power 
fail  to  understand  the  reciprocal  relationship  of  individual  to 
nation,  they  cannot  make  just,  right  and  reasonable  use  of  special 
laws.  They  enforce  the  law,  in  violation  and  defiance  of  justice, 
and  thereby  they  bring  ruin  upon  civilization.  Laws,  unjustly 
enforced,  demoralize  the  public  mind,  destroy  common  sense  and 
native  reason  ,conscience  and  goodwill,  and  thereby  brutalize 
human  nature. 

If  the  people  understood  the  original  meaning  of  the  Bible- 
text,  they  would  know  t,hat  in  the  Old  Testament  the  opinionated 
genii  in  education  and  jurisprudence  have  been  depicted  as  the 
perverters  of  the  civilizing  purpose;  and  they  would  also  know 
that  the  New  Testament  describes  the  opinion-ridden  mind  as 
"devil-possessed"  in  one  way  or  another,  daemoniacal,  diabolic  or 
Satanic,  that  is,  acquired  in  the  ways  of  self-sufificient  thought, 

LXXXI 


used  in  the  way  of  contradictory  extravagance  and  with  time- 
defying  persistence. 

Our  modern  thinkers  have  placed  the  law-making  business 
upon  the  same  faulty  foundation  upon  which  stood  the  ancient 
Roman  law,  which  made  it  impossible  for  the  masses  of  the  peo- 
ple to  lawfully  exist,  and  which,  when  enforced,  caused  the  event- 
ual collapse  of  the  whole  civilization. 

The  Christian  lawmakers  in  the  middle  ages  have  shown 
what  perverted  intellects  can  do  in  the  way  of  making  criminal 
laws  for  the  government  of  the  people.  Medieval  law  for  cen- 
turies condemned  the  best  of  the  people  to  torture  and  death  to 
please  the  opinionated  and  daemonized  intellects,  who  controlled 
civilization.  The  law-makers  and  the  judges  were  the  real  wrong- 
doers and  the  people  were  the  sufferers.  Of  course  the  people 
imagined  that  the  law  was  God-given  and  therefore  entitled  to 
respect,  when,  in  fact,  it  was  born  of  the  devilish  tendencies  in 
the  human  mind. 

It  may  be  well  for  us  to  look  at  the  modern  system  of  law- 
making and  see  whether  it  has  similar  defects  .  It  is  just  pos- 
sible that  intellectual  perverts  are  again  monopolizing  the  law- 
making business,  robbing  people  of  their  civic  rights,  putting 
new  burdens  upon  the  productive  energies  in  civilization  and 
demoralizing  the  public  conscience,  until  sense  of  justice  succumbs 
to  the  spirit  of  hatefulness. 

The  people  imagine  that  their  intellectual  and  political  lead- 
ers are  bent  upon  making  laws  which  will  sustain  the  welfare 
of  civilization,  but  in  so  imagining,  they  may  err.  No  sane  mind 
would  wish  to  so  use  the  power  of  its  opinions  as  to  manufacture 
criminals,  yet  the  devilish  tendencies  in  opinion-possessed  minds 
are  making  every  effort  to  treat  as  criminals  those  who  diflfer  from 
them  in  point  of  partisan  and  opinion-made  laws. 

The  talk  that  the  people  are  being  robbed  by  the  violation 
of  the  Sherman  Act  or  by  alleged  land-frauds  is  credited  by 
the  mass  of  the  people,  because  it  comes  from  high  and  respected 
authority;  but,  as  a  matter  of  fact,  a  thorough  investigation  of 
the  question  will  show  that  the  Act  is  in  error  conceived,  and  that 
its  rigorous  enforcement  is  as  devilish  and  destructive  to  civilized 
welfare  as  ever  was  such  enforcement  of  the  letter  of  any  opinion- 
made  law  in  ancient  Rome  or  medieval  days. 

The  growth  of  this  civilization  made  the  concentration  of 
energy  in  industrial  channels  a  necessity.  The  industries  had  to 
expand  to  supply  the  requirements  of  an  expanding  civilization. 
The  individuals  then  engaged  in  industrial  pursuits  had  to  extend 
their  working  power  by  methods  of  incorporation  or  corporate 
organization.     The  governments  of  all  the  States  in  the  Union 

LXXXII 


gave  unrestricted  license  or  charters  to  industrial,  commercial 
and  transportation  corporations.  Some  of  these  corporations 
succeeded  well  and  grew  into  extraordinarily  profitable  enter- 
prises. Some  envious  or  visionary  opinion-makers  advanced  the 
idea  that  the  good  people  suffered  injury  by  the  growth  of  incor- 
porated enterprise.  To  check  this  real  or  imaginary  injury,  the 
Sherman  Act  was  passed,  as  a  piece  of  counteractive  and  special 
legislation  which  no  right-minded  man  should  have  endorsed.  If 
the  government  or  the  people  had  been  too  generous  in  giving 
unrestricted  charter  to  incorporated  enterprises,  they  should  have 
thought  of  correcting  this  error  rather  by  compromise  than  by 
force  of  counteractive  legislation.  To  sanction  such  counteractive 
legislation  is  much  like  sanctioning  the  use  of  violence  in  oppo- 
sition to  scabs  by  labor-union  men.  Two  wrongs  do  not  make 
a  right,  and  both  wrongs  should  be  condemned.  Be  that  as  it 
may  in  the  case  of  the  Sherman  Act.  If  this  Act  had  been  used 
in  a  timely  way  to  counteract  real  or  imaginary  evils,  grown  out 
of  folly  or  legislative  generosity,  the  measure  had  done  its  work 
by  fair  means  or  foul  when  it  brought  the  great  trust-enterprises 
into  readiness  to  relinquish  undue  advantage  and  inordinate  profit- 
making.  To  push  the  law  beyond  this  point  of  efficiency  seems 
to  be  as  much  of  a  crime  as  the  throwing  of  brickbats  by  union- 
labor  into  street-cars,  or  the  dynamiting  of  buildings  belonging 
to  enemies  of  the  labor-union  party. 

The  criminal  application  of  the  Sherman  Act  savors  of  crime 
against  civilization  and  humanity,  against  commonwealth  and  civi- 
lization; it  is  a  most  daring  piece  of  program  -  work,  by  Philis- 
tine greed  inspired  and  by  domestic  folly  sustained.  The  word 
"Philistine"  is  here  used  in  its  original  scriptural  meaning,  which 
is  very  unlike  any  definition  found  in  dictionaries.  If  the  original 
meaning  of  the  stories  of  Samson  and  Delilah  were  known,  the 
program-work,  of  which  the  Sherman  Act  is  an  ominous  feature, 
could  not  progress  as  it  does.  The  errors  ,which  have  so  often 
brought  disturbance  and  ruin  upon  growing  civilization,  could  not 
repeat  themselves  if  the  public  mind  understood  the  scriptural 
formulas  which  represent  the  workings  of  these  errors.  It  is  not 
the  purpose  of  these  pages  to  throw  more  light  upon  this  subject 
or  to  do  anything  which  might  lead  to  the  pulling  of  even  one  prop 
from  beneath  the  Temple  of  Living  Stones.  It  is  not  within  this 
purpose  to  excuse  or  accuse  any  individual.  Individuals  are  what 
nature,  educators  and  dominant  systems  make  them;  they,  are 
more  or  less  right ;  at  least  their  errors  need  not  be  considered. 
The  system  needs  every  attention;  it  corrupts  the  individual;  it 
inflicts  undue  suffering  upon  the  people. 

LXXXIII 


The  system-work  needs  investigation  and  correction.  All 
opinion-made  laws  savor  more  or  less  of  injustice.  If  folly,  greed, 
ill-will  or  other  perverted  powers  of  mind  enforce  the  letter  of 
the  law,  then  such  enforcement  is  criminal.  If  the  public  had 
fully  evolved  discerning  powers,  they  would  readily  see  why  the 
excessive  use  of  special  legislation  results  in  their  own  undoing. 
The  proverbial  saying:  "Summum  jus,  summa  injuria"  has  a  mean- 
ing which  the  voters  of  the  United  States  should  be  made  to  under- 
stand. 

,  The  pinch-heads  who  argue  that  the  resources  of  the  country 
.jnust  remain  undeveloped,  because  the  existing  law  does  not  per- 
mit of  their  development,  are  not  thinking  in  the  ways  of  sense 
^nd  reason;  and  they  who  imagine  that  the  men  who  attempted 
the  development  of  these  resources  are  criminals  in  the  eyes  of 
the  law  are  looking  Upon  th.eir  interpretation  of  the  opinion-made 
law.  as  all-sufficient  and  infallible;  in  so  looking,  they  give 
evidence  of  intellectual  perversion;  and  in  arguing  that  this  vio- 
lation of  the  law  should  be  rigorously  prosecuted,  with  intent  to 
inflict  criminal  punishment,  they  show  the  devilish  tendencies  of 
their  minds.  The  perverted  intellect  sanctifies  the  work  of  opin- 
ions and  looks  upon  the  letter  of  the  thought-made  law  as  an 
inviolable  dictate  of  right. 

The  resources  of  this  country  belong  first  to  the  now  living 
race  and  thereafter  to  coming  races  .  If  the  immediate  develop- 
ment of  these  resources  is  an  advantage  to  the  living  race,  the 
man  who  obstructs  this  development  is  out  of  order,  and  any  law 
which  denies  the  right  of  such  development  should  be  repealed. 
Any  pinch-head  who  asserts  that  the  men  who  are  willing  to  em- 
ploy their  energies  and  risk  their  money  in  the  development  of 
the  country's  resources  are  criminals,  because  they  violate  this 
or  that  thought-made  law,  is  simply  a  nuisance  if  not  an  enemy 
to  social  welfare.  The  workers  in  productive  industries  are  not 
too  prosperous  at  present;  they  support  the  regime  of  folly  and 
greed  which  places  damnable  burdens  upon  their  backs,  and  makes 
them  work  overtime  for  half-pay  to  support  broods  of  non-pro- 
ductive and  wasteful  parasites.  Any  development  of  the  country's 
resources  relieves  the  weight  of  the  burden-bearers  in  social  life. 
Any  special  law  which  prevents  the  development  of  these  indus- 
tries places  additional  straws  on  the  back  of  the  already  over- 
loaded camel.  If  the  brawn  and  muscle  of  the  country  ever  come 
to  their  senses,  the  parasites  and  pinch-heads  will  come  to  grief. 
As  the  modern  intellect  is  theologically  perverted  and  incom- 
petent to  tell  the  truth  about  the  God-consciousness,  so  is  it 
equally  perverted  in  its  legal  and  judicial  endeavors,  and  so  is  it 

LXXXIV 


equally  incompetent  to  minister  to  the  requirements  of  civilized 
life  or  to  sustain  its  order  by  legislation. 

In  order  to  do  civilizing  work  successfully,  the  intellectualized 
mind  must  learn  to  do  justice  to  both  the  individual  and  the  State 
in  any  and  all  legal  procedures,  and  in  order  to  so  do  justice,  it 
must  first  learn  something  about  reciprocal  relationship,  which 
is  of  vital  importance  and  which  it  does  not  know,  and  it  must 
at  the  same  time  unlearn  much  about  categorical  relationship, 
which  is  visionary,  delusive  and  destructive  to  life  in  its  order.     ' 

In  fact,  at  the  present  stage  of  mentality,  few  thinkers  are 
capable  of  realizing  that  all  laws  must  do  justice  to  both  the  indi- 
vidual and  the  State,  and  that  laws  which  disparage  the  interests 
of  either  the  one  or  the  other  are  to  be  condemned  as  special  laws, 
having  criminal  character.  The  law-making  business  should  not 
remain  in  the  hands  of  intellectual  perverts,  partisan  politicians 
or  bureaucratic  and  other  parasites.  In  fact,  if  the  present  law- 
making craze  does  not  meet  with  speedy  and  effective  correction, 
the  work  of  the  nation-builders  in  this  republic  will  be  destroyed 
by  parasitic  aggressions. 

Think  of  a  lot  of  partisan  politicians,  sitting  as  a  law-making 
body  to  control  industrial  development,  fighting  for  partisan  inter- 
ests , largely  ignorant  and  certainly  unmindful  of  the  requirements 
of  the  people,  overcharged  with  all  sorts  of  opinions  of  what  should 
be  and  what  should  not  be  ,but  having  no  thorough  knowledge 
of  any  subject  under  discussion! 

Think  of  these  partisan  politicians  endeavoring  to  block  the 
best  way  of  feeding,  clothing  and  housing  the  millions  just  be- 
cause this  best  of  economic  ways  has  proven  too  profitable  to 
some  of  the  industrial  pathfinders! 

Why  not  check  the  alleged  undue  profit-making  of  industrials, 
by  making  the  people  profit-sharers,  and  leave  the  most  economic 
way  of  providing  necessities  for  the  million  open  to  the  natural 
procedures  of  evolution,  thereby  enabling  the  producers  of  wealth 
to  keep  pace  with  the  growth  of  civilization  and  its  requirements? 

Why  not  give  the  actual  wealth-producers  a  chance  to  rid 
themselves  and  the  nation  of  some  of  the  parasites  of  folly  and 
greed  ? 

Why  permit  partisan  politicians  to  carry  on  a  senseless  and 
unreasonable  war  of  words  for  opinion's  sake,  at  public  expense, 
and  to  the  disturbance  and  demoralization  of  the  enterprises  which 
supply  the  nation's  necessities? 

Why  increase  the  army  of  bureaucratic  parasites  to  carry  out 
the  experiments  of  folly  and  the  policy  of  greed? 

I^XXV 


Can  a  partisan  government,  such  as  ours,  ever  successfully 
attend  to  any  business  in  which  special  know^ledge  and  ability 
are  required? 

Can  a  government  without  a  permanent  head,  by  conflicting 
interests  controlled  and  disturbed,  do  permanent  business  as  suc- 
cessfully as  it  should  be  done? 

Are  our  politicians  patriots  or  are  they  parasites? 

They  are  patriots  if  they  work  for  the  best  interests  of  the 
people.  They  are  parasites  if  they  work  for  the  perpetuation  of 
power  in  their  party. 

Do  not  all  politicians  work  for  party-interest  rather  than  for 
commonwealth?  Do  any  of  them  know  the  best  interests  of 
commonwealth  in  any  better  ways  than  those  traversed  by  con- 
tradictory opinions?  Do  they  not  all  talk  to  please  the  public,  for 
the  purpose  of  sustaining  and  gaining  party-power?  Do  the  prac- 
tical and  professional  politicians  know  the  best  interests  of  the 
country  any  better  than  do  the  ignorant  people?  Do  not  all  labor 
under  the  same  delusions?  Could  a  politician  succeed  if  he  told  the 
truth?  Would  the  people  care  to  hear  it?  Do'nt  the  people  want 
to  hear  something  more  favorable  to  their  interests  than  the  truth, 
something  that  promises  more  than  is  due  them,  something  in 
the  way  of  pulling  down  the  great  in  order  to  aid  the  small?  Are 
side-pulling  politicians  not  tearers-down  rather  than  builders-up? 
Are  they  not  parasites  rather  than  patriots? 

Think  of  allowing  parasites  to  make  the  laws  to  govern  the 
producers ! 

If  the  English-speaking  people  wish  to  retain  their  predomi- 
nance as  civilizers,  they  will  probably  have  to  change  their  pres- 
ent course  of  advance.  If  the  prosperity  of  these  United  States 
and  their  healthful  growth  as  a  nation  is  to  continue,  it  will  pro- 
bably be  necessary  for  the  people  to  unite  in  two  great  organic 
eflforts  for  the  purpose  of  making  honest  money  and  honest  truth 
the  circulating  mediums  in  industrial  and  intellectual  endeavor. 

First  of  all,  the  educational  system  should  be  re-organized,  in 
order  to  give  the  people  honest  truth  as  a  circulating  medium  in 
intellectual  development,  instead  of  the  now  prevailing  opinions 
and  relative  truths,  for  without  honest  truth  the  nations  cannot 
secure  honest  money.  In  the  second  place,  the  trust-system  should 
be  extended  by  merging  domestic  capital  and  labor  engaged  in 
agricultural  and  productive  industries,  into  one  great  trust,  to  feed 
and  clothe  the  millions  on  a  truly  economic  basis,  and  this  trust 
should  operate,  under  restrictive  charters,  on  profit-sharing  princi- 
ples with  state  and  nation,  in  order  to  check  the  greed  for  the  dollar 
and,  in  fact,  make  undue  profit-making  impossible. 

IJCXXVI 


If  the  industrial  development  of  this  country  is  not  to  be 
wrecked  by  partisan  politicians,  opinionated  law-makers  and  para- 
sitic invasion,  it  will  be  necessary  for  the  voters  of  this  country, 
who  are  engaged  in  productive  industries,  to  organize  themselves, 
from  the  day-laborer  to  the  multi-millionaires  who  represent  the 
capital  invested  in  trusts,  for  the  purpose  of  giving  this  country 
an  actually  honest  dollar,  fair  facilities  to  feed  the  millions  and 
a  national  credit-foundation. 

The  present  talk  of  honesty  is  hollow,  or  at  least  it  is  a  rela- 
tive conception  of  honesty,  as  is  the  scientific  conception  of  truth. 

Productive  labor  and  capital,  that  is,  labor  and  capital  directly 
engaged  in  industrial  work,  now  support  the  entire  wasteful 
superstructure  of  civilization,  the  educational,  legal  .political  and 
financial  system-work.  The  greater  part  of  a  dollar's  worth  of 
labor  performed  goes  toward  paying  the  expenses  of  folly  and 
greed.  The  wage-worker  actually  never  gets  more  than  a  small 
percentage  of  the  value  of  his  work,  hence  the  dollar  which  he 
has  earned  is  not  honestly  paid.  Undue  taxation  uses  up  a  little 
of  it  and  the  wasteful  system-work,  by  folly  and  greed  estab- 
lished, consumes  most  of  it. 

The  hundred  millions  of  this  nation  must  be  fed,  clothed  and 
housed  to  best  advantage.  The  labor  which  does  the  work  of 
feeding,  clothing  and  housing  them  must  not  be  wasted  through 
injudicious  management  of  national  afifairs  nor  in  maintaining 
parasitic  system-work;  and  above  all,  legal  and  political  talent 
must  not  be  permitted  to  interfere  with  industrial  affairs,  which 
feed  the  millions.  The  parasite  must  not  impose  hardships  on 
the  producer,  by  either  legislation  or  administration  or  otherwise. 
Legal  and  political  talent  is  never  competent  to  manage  industrial 
afifairs  successfully. 

LAW   AND   LEADERS 

Life  is  a  product  of  organic  causation  and  it  has  organic 
requirements ;  it  can  only  exist  while  organic  powers  of  mind 
control  it  and  minister  to  its  requirements.  Civilized  life,  like 
individual  life,  is  of  organic  character  and  not  merely  a  systematic 
thing  or  machine  —  not  the  merely  mechanical  work  of  thought, 
but  only  organically  evolved  powers  of  the  intellect  can  minister 
to  its  requirements.  Systematizing  intellects  cannot  serve  and 
sustain  the  order  of  life  in  civilization.  They  can  functionate  as 
tissue-builders,  but  they  cannot  officiate  successfully  as  controlling 
powers  of  civilized  life;  when  they  attempt  such  control  they 
disturb  and  even  destroy  the  order  of  life  in  all  its  phases. 

Historic  civilizations  have  often  gone  to  destruction  because 
they  were  subjected  to  control  of  systematizing  intellects. 

LXXXVII 


,;  If  religious  faith  is  reduced  to  a  thing  of  system  by  intellec- 
tual reflections  then  it  becomes  a  deadly,  usually  superstitious, 
force  in  civilization. 

If  the  work  of  education  becomes  a  mere  matter  of  system, 
then  it  loses  its  virtue  as  a  civilizing  power.  Systematic  instruc- 
tion can  cram  ready-made  ideas  into  the  mind,  but  it  cannot 
evolve  the  elementary  powers  of  reasoning,  discerning  and  doing, 
so  as  to  enable  the  intellectualized  mind  to  make  vitally  true  use 
of  its  ideas  and  faculties  of  life. 

,If  legislation  and  legal  procedures,  under  intellectual  influ- 
ence, become  entirely  things  of  system,  then  they  lose  the  char- 
acter of  justice  and  destroy  it  in  the  individual,  thereby  becoming" 
destroyers  of  human  character  and  of  civilization. 

Law  and  order  have  their  natural  reason  for  being  in  the 
organic  workings  and  requirements  of  life.  These  workings  and 
requirements  undergo  vital  changes,  with  which  thought  and  its 
system-work  must  not  interfere.  The  causes  of  these  changes 
should  be  understood  by  the  intellectuals  who  undertake  to  con- 
trol the  educational,  law-making  and  judicial  business;  if  not 
understood,  fatal  errors  will  occur.  Thought-made,  word-fixed 
laws,  systematically  applied  to  civilized  life,  always  have  disturbed 
and  eventually  destroyed  the  organic  order  of  family  and  national 
life,  and  they  will  always  do  it.  Laws,  systematically  used,  are 
unnaturally  used,  and  so  used  they  cannot  sustain  life,  which  is 
a  product  of  natural  order  —  of  natural  procedures. 

Law  must  have  its  foundation  in  the  fully  evolved  knowledge 
and  doing  powers  of  life,  mind  and  thought.  Half-baked,  imper- 
.  feet  knowledge,  such  as  are  all  opinions,  is  not  entitled  to  be  con- 
sidered as  the  embodiment  of  life-sustaining  truth. 

The  fully  evolved  knowing  and  doing  powers  must  comprise, 
not  only  unquestionably  true  knowledge  of  the  organic  causes 
and  procedures  in  the  process  of  existence  which  create  and  sus- 
tain the  order  of  life,  but  they  must  include  the  ability  of  making 
life-sustaining  use  of  thought  and  language  and  of  the  free- 
agency  doing  powers. 

To  educationally  evolve  a  thorough  knowledge  of  natural 
causation  is  not  sufficient  to  make  civilization  a  success  by  virtue 
of  intellectual  leadership;  •  it  is  necessary  to  discipline  the  intel- 
lectualized mind,  so  as  to  evolve  in  it  the  abilitv  to  make  due  and 
timely  use  of  its  knowledge. 

Truth,  virtue  and  justice  in  the  process  of  living  are  very 
diflferent  powers  from  those  conceptions  which  assume  these 
names  in  the  way  of  thinking.  The  mind  which  presumes  to  regu- 
late or  control  the  work  of  civilization  must  understand  the  why 
and  how  of  this  difference;'  it  must  understand  the  connection 


i^xxxvni 


and  reciprocal  interaction  of  the  living  powers  and  of  the  thinking 
faculties. 

There  is  no  difficulty  in  the  way  of  evolving  this  indispens- 
able understanding  except  the  lack  of  proper  and  efficient  rheto- 
rical means.  The  modern  dictionary  definitions  will  not  serve 
the  purpose.  Their  power  does  not  reach  into  the  organic  work- 
ings of  life,  mind  and  thought.  The  methods  of  definition  used 
in  so-called  sacred  writings  do  extend  into  the  organically  living 
consciousness,  but  these  methods,  however  simple,  are  not  under- 
stood by  modern  thinkers.  Modern  thinkers  are  nothing  better 
than  opinion-mongers;  they  only  deal  in  opinions  when  they 
attempt  to  discuss  the  working  of  anything  that  stands  connected 
with  organic  causes. 

Opinions  of  truth,  virtue  and  justice  are  not  the  proper 
foundation  upon  which  to  build  legal  systems.  Opinions  are  very 
imperfect  forms  of  knowledge,  and  when  they  are  given  control 
of  civilization  their  imperfections  result  in  violations  of  the  order 
of  life. 

The  opinionated  minds  which  assume  law-making  authority 
are  usually  so  tinged  with  criminal  tendencies  that  they  will  never 
stop  for  any  reasonable  consideration  of  fact,  but  push  onward  in 
the  manufacture  of  criminals  who  violate  the  letter  of  the  law, 
even  unto  the  ultimate  destruction  of  civilization. 

How  and  why  opinion-made  laws  destroy  the  organic  work- 
ings of  civilization  is  fully  explained  in  the  sacred  writings  of 
the  great  cults,  and  should  not  need  any  additional  explanation 
by  any  modern  thinker.  But  it  is  bound  to  get  this  explanation 
again,  as  it  often  did  in  former  ages  during  the  rise  of  mental 
activity.  And  if  this  explanation  comes  too  late,  then  its  correc- 
tive effort  will  be  ineffectual  and  the  inevitable  destruction  will 
be  precipitated. 

Opinions  are  uncertain  forms  of  knowledge,  and  in  part  really 
prodiicts  of  unnatural  ignorance.  If  opinionated  minds  insist  on 
the  control  of  the  law-making  business,  they  really  are  possessed 
by  criminal  folly. 

.  Opinion-made  laws  have  but  too  often  made  legislative  anarchy 
the  ruling  power  in  civilization,  and  imposed  horrible  inflictions 
upon  the  people. 

Think  of  ancient  Rome  and  the  middle  ages! 

The  opinionated  law-makers  in  past  civilizations  have  done 
much  more  criminal  work  than  ever  did  the  law-breakers.  They 
have  established  regimes  of  legislative  anarchy  and  perpetuated 
them  for  centuries,  to  the  ultimate  destruction  of  nations    and 

UCXXIX 


races.  Therefore,  do  not  hold  the  opinion-made  laws  all  holy  — 
hold  them  in  abhorrence. 

The  legal  ideas  of  the  modern  jurists  are  no  more  holy, 
healthful,  life-sustaining,  than  were  the  God-ideas  of  medieval 
bigots.  Intellectual  perverts  usually  attach  superstitious  value  to 
their  ideas  and  demand  undue  reverence  for  them  . 

No  nation  can  afford  to  permit  intellectualized  minds  to  add 
to  or  to  take  away  from  the  scripturally  founded  law.  Thought- 
made  laws  are  holy  and  health-sustaining  only  when  they  are 
founded  on  a  fully  and  fairly  evolved  organic  self-consciousness, 
intellect  and  free-agency  character  .  That  evolution  implies  a 
thorough  knowledge  of  the  organizing  causes  in  nature  and  human 
life,  and  no  modern  thinker  can  claim  any  such  knowledge,  nor 
any  competent  free-agency  power. 

All  modern  thinkers  are  unnaturally  ignorant  of  natural 
causation.  Therefore  the  people  had  better  trust  to  religious  be- 
lief than  to  alleged  knowledge. 

The  present  theological  ignorance  of  testamentary  formulas, 
which  deal  with  right-thinking,  right-speaking  and  right-doing, 
may  be  wiped  away  in  a  day,  and  theologians  may  suddenly  step 
into  the  front  rank  of  recognized  fact-knowers  and  truth-tellers. 

Scientific  ignorance  of  natural  causation  is  much  more  difficult 
to  correct  than  is  theological  ignorance,  which  now  makes  reli- 
gious faith  ridiculous.  The  modern  scientist  is  usually  positive 
that  he  is  on  thp  right  track  of  getting  to  know  all  that  is  to  be 
known,  and  therefore  he  is  but  too  often  invincibly  ignorant.  The 
theologian  ,on  the  contrary,  is  in  doubt  as  to  his  interpretations 
of  the  Bible-work,  and  therefore  his  palpable  errors  may  be  cor- 
rected. Some  philologist  may  tumble  to  such  now  unknown  dif- 
ferences in  language  as  exist  between  Sanskrit  and  Prakrit,  and 
between  definitions  formed  in  accordance  with  the  natural  law 
of  Doing  and  definitions  formed  in  accordance  with  the  categori- 
cal conception  of  Being,  If  this  should  occur,  we  would  quickly 
learn  the  now  unknown  truth  embodied  in  the  Bible-work. 

Whenever  the  original  meaning  of  testamentary  and  other 
sacred  writings  becomes  known  to  theologians  and  to  the  people, 
there  will  be  a  speedy  ending  of  the  business  of  making  opinions 
and  special  legislation  ruling  powers  in  modern  civilization. 

UNNATURAL.    IGNORANCE 

The  modern  scientist  misrepresents  the  process  of  existence, 
nature  and  natural  causation  by  his  word-knowledge,  opinions, 
theories,  hypotheses,  ologies  and  isms,  etc.;     he  does  not  repre- 

xc 


sent  any  of  his  detailed  statements  as  referring  to  something  taking 
part  in  the  one  world-process;  he  does  not  know  this  process;  he 
does  not  understand  its  workings  because  he  does  not  properly 
exercise  all  his  natural  knowing  powers. 

The  modern  theologian  misconceives  the  thoughts  and  intent 
of  the  Bible-work,  for  the  reason  that  he  will  not  make  himself 
familiar  with  the  laws  of  organic  language. 

The  modern  philologist  talks  learnedly  about  his  guesses 
and  conceptions  of  the  meanings  of  words,  but  he  talks  without 
understanding,  even  in  a  rudimentary  way,  the  connection  be- 
tween language  and  either  the  living  consciousness  or  the  think- 
ing consciousness. 

The  modern  logician  talks  of  true  and  false  conclusions  of 
thought,  but  he  talks  without  any  understanding  whatever  of  the 
workings  of  natural  cause  and  consequence;  he  does  not  even 
understand  the  bearings  upon  life  and  consciousness  of  his  own 
categorical  rhetoric. 

The  modern  jurist  talks  authoritatively  of  right  and  wrong, 
without  any  knowledge  of  either  the  true  or  false  foundation  of 
the  written  law. 

All  this  ignorance  of  scientists,  theologians,  philologists, 
logicians,  jurists  and  other  classes  of  intellectualized  minds,  is 
inexcusable  and  most  of  it  is  unnatural.  Yet  all  these  intellectual 
perverts  and  nincompoops  undertake  to  dictate  to  the  actual 
"temple-builders"  and  workers  in  the  ways  of  productive  indus- 
tries, whose  labor  supports  the  millions,  what  is  right  and  wrong 
in  their  own  business,  and  what  they  must  do  and  must  not  do; 
and  if  the  workers  in  productive  industries  dare  to  deviate  from 
the  opinions  of  the  intellectual  perverts,  laid  down  as  laws,  then 
all  the  swarms  of  social  parasites  are  called  upon  to  condemn  as 
criminals  those  workers  who  do  the  only  truly  intelligent  and 
reallv  honest  work  in  civilization. 

Folly  and  Greed  should  be  eliminated  as  much  as  possible 
from  the  control  of  civilization.  These  two  factors  in  the  com- 
pound of  the  twentieth  century  mind  are  the  worst  enemies  of 
our  civilization  -  builders ;  they  demoralize  and  crush  the  social 
burden-bearers;  they  furnish  the  inspirations  to  the  prevailing 
hollow  talk  of  upbuilding,  when,  in  fact,  they  stimulate  the  tear- 
ing-down causes.  In  order  to  stop  the  aggressions  of  Folly  and 
Greed,  modern  civilization  needs  more  fully  and  fairly  evolved 
knowing  and  doing  powers  than  are  now  to  be  found  ih  the  ranks 
of  the  educators,  legislators,  jurists,  politicians  or  diplomats. 

The  leaders  of  modern  civilization  mean  to  work  in  the  best 
interests  of  the  masses,  as  they  see  these  interests  by  the  light  of 

xci 


their  opinions;  but  the  opinionated  Hghts  deceive  them.  They 
cannot  bring  themselves  to  do  better  work  than  they  are  now 
doing.  They  have  not  the  means  of  improving  their  methods. 
They  cannot  procure  better  intellectual  lights  than  those  now  con- 
tained in  opinions.  Lacking  gisty  lights  of  consciousness,  they 
cannot  help  engaging  in  the  delusive  war  of  words  for  opinions' 
sake.  They  cannot  really  break  through  the  tissue  of  thought- 
made  word-knowledge,  so  as  to  enter  into  the  organically  living 
consciousness,  and  see  fact  in  its  own  true  light.  In  discuss- 
ing alleged  facts,  they  can  only  talk  about  their  opinions,  but  they 
cannot  verify  their  opinions  nor  disprove  contrary  opinions,  for 
they  do  not  know  Fact  as  it  is  in  itself. 

Several  thousand  years  ago,  two  great  epics  made  their  ap- 
pearance in  Greek  civilization.  One  known  as  "The  Iliad,"  de- 
picted the  "war  of  words  for  opinion's  sake",  which  has  ever 
disturbed  intellectual  and  social  evolution;  and  the  other,  known 
as  "The  Odyssey",  depicted  the  return  to  the  natural  way  of 
thinking  and  speaking  which  makes  Fact,  as  it  is  in  itself,  know- 
able,  and  thereby  makes  possible  the  formation  of  gisty  judg- 
ments and  the  return  to  the  rule  of  right  and  reason.  Our  con- 
■  ventionally  enlightened  educators,  who  think  they  know  all  about 
these  epics,  will  in  all  probability  deny  that  there  is  anything 
like  the  thought  and  intent  just  mentioned  in  them.  They  know 
the  words  in  these  epics;  they  know  what  they  think  about  the 
meanings  of  these  words,  but  they  do  not  know  that  antiquity 
employed  a  very  different  method  of  defining  words  used  in  epics 
from  that  now  known.  Not  knowing  the  methods  of  definition 
employed,  our  learned  educators  fail  to  understand  the  thought 
and  intent  embodied  in  the  work.  They  positively  know  what 
they  think  they  know,  but  they  only  know  what  they  think.  They 
know  no  facts  beyond  their  thinking  faculties,  and  they  only  know 
those  products  of  the  thinking  faculties  which  are  manufactured 
in  their  own  mechanical  way  of  thinking.  The  conventionally 
enlightened  or  intellectualized  mind  of  this  age  has  no  idea  that 
the  human  mind  has  knowing  powers  beyond  and  apart  from  its 
thinking  faculties.  It  limits  itself  to  its  thinking  faculties  in  all 
but  the  work  of  applied  sciences,  in  which  it  makes  special  facul- 
ties of  perception,  dealing  with  special  outer  aspects  of  the  world- 
process,  furnish  the  raw  material  of  knowing.  The  intellect 
which  cannot  understand  all  the  workings  of  the  fundamental 
knowing  and  doing  powers  is  merely  half  baked,  half  developed, 
unfit  to  tell  the  truth  and  unable  to  do  the  right  thing  or  cause 
it  to  be  done. 

None  of  our  educators  or  intellectual  leaders  understand  the 
workings  of  the  elementary  knowing  and  doing  powers.     All  are 

XCII 


therefore  undlily  limited  in  natural  intelligence  and  unfitted  for 
sensible  or  reasonable  leadership.  All  know  their  opinions;  none 
know  facts  as  they  should  be  known.  Their  ignorance  is  un- 
natural; their  folly  aggressive.  Their  work  in  civilization  is  an 
imposition. 

The  right-minded  people  in  civilized  life,  who  aim  to  rise 
above  the  mere  level  of  industrial  pursuits,  should  organize  to  check 
the  impositions  of  Folly,  by  developing  fully  and  fairly  all  the  ele- 
mentary knowing  and  doing  powers  of  the  human  mind  after  the 
manner  of  nature  in  organic  ways.  Give  the  world  better  light 
than  opinions,  and  Reason  and  Right  will  rise  to  rule  in  civilization 
in  a  way  in  which  no  man  will  wish  to  see  his  fellow  suffer,  much 
less  impose  undue  suffering  upon  him,  as  now  do  the  daemonized 
minds  of  our  foremost  thinkers. 

If  our  educators  discontinue  making  systematized  lying  a 
method  of  intellectual  development  and  a  factor  in  all  intellectual 
endeavors,  then  all  the  legal,  political,  industrial  and  financial 
system-work,  which  now  hampers  and  blocks  the  course  of 
national  development,  will  speedily  be  brought  into  harmony 
with  the  organic  evolution  of  society. 

As  long  as  unnatural  ignorance  and  systematized  lying  produce 
intellectual  perverts  in  the  ways  of  co-called  education,  will  the 
people  have  to  bear  all  the  burdens  which  folly  and  greed  can 
impose  upon  them. 

While  the  unreasonable  war  of  words  for  opinions'  sake  goes 
on,  peace  cannot  come  to  civilization,  nor  good-will  to  individual 
aims  and  endeavors. 

The  war  of  words  for  opinions'  sake  demoralizes  the  know- 
ing and  determining  powers  of  the  mind;  it  undermines  the 
foundation  of  nature's  native  nobility;  it  extinguishes  the  natural 
lights  of  self-consciousness,  native  reason  and  conscience;  it 
destroys  the  living  standards  of  self-respect;  it  generates  mental 
bias,  ill-will  and  hatefulness;  it  corrupts  the  intellectual  powers; 
it  introduces  self-deception  and  spreads  popular  delusions,  causing 
general  demoralization. 

As  the  basis  of  unnatural  ignorance  and  the  present  spreading 
of  evil-working  opinions  appears  the  scientifically  established 
dogma  of  Relative  Truth,  now  upheld  by  all  the  great  educational 
institutions  of  the  land. 

Effective  and  beneficial  is  the  modern  system  of  "vocational" 
instruction,  but  the  cultural  endeavors  of  our  so-called  educators 
are  an  abominable  bunch  of  shams. 

"Vocational"  instruction  facilitates  the  construction  of  some, 
required  system-work  in  feeding,  clothing  and  housing  the  mil- 
lions;   but  the  so-called  cultural  education,  which  should  elevate 


XCIII  . 


the  character  of  the  masses  above  the  bread-winning  systems, 
being  much  of  a  sham  at  this  time  in  our  civiHzation,  rather  tends 
to  demoralize  public  character  than  to  upbuild  it. 

The  words  "higher  education"  suggest  much  small  ambition 
and  many  great  delusions,  but  nothing  whatever  connected  with 
Fact-knowing,  Truth-telling  or  Right-doing. 

Education  which  holds  to  the  relativity  of  all  truth  makes  the 
people  believe  that  the  prosperity  of  one  individual  in  civilized 
life  necessarily  destroys  the  prosperity  of  many  other  individuals. 
The  people,  acting  under  this  belief,  look  upon  the  trusts  as  a 
necessary  evil.  It  is  true  that  in  non-organic  conditions  of  exis- 
tence, in  conditions  of  war  and  in  conditions  of  fatal  relationship, 
the  gain  of  one  man  entails  the  loss  of  another,  but  it  is  not  true 
that  in  living,  organic  relationship  the  gain  of  one  factor  in  social 
life  is  effected  at  the  expense  of  another.  If  one  member  of  a  fam- 
ily gets  rich,  the  other  members  do  not  necessarily  get  poor;  they 
get  poor  only  if  they  live  in  fatal  relationship  and  if  one  member 
overreaches  the  other. 

All  life  in  nature  is  organic,  and  it  all  grows  at  the  expense  of 
non-organic,  non-vital  conditions  of  existence.  Organic  life 
brings  non-organic  substance  into  organic  relationship  and  ele- 
vates it  step  by  step  upward  in  the  ladder  of  evolution  from  lower 
to  higher  stages  of  organization.  The  more  highly  organized 
states  of  existence  naturally  live  at  the  expense  of  the  less  highly 
organized.  The  lower  organism  prepares  its  substance  as  nourish- 
ment for  the  higher.  The  human  organism  naturally  lives  upon 
the  animal  and  vegetable  organism,  but  in  the  nature  of  things 
it  is  not  at  all  necessary  that  one  human  organism  prey  upon  an- 
other. On  the  contrary,  men  come  together  with  a  natural  spirit 
of  good-will  toward  each  other,  to  organize  family  and  state,  to 
work  for  each  other  in  accordance  with  reciprocal  principles.  As 
long  as  the  good-will  prevails,  so  long  is  family  and  social  life 
prompted  by  a  healthy  stimulus,  and  so  long  is  the  gain  of  any 
one  member  of  family  and  state  a  benefit  to  any  and  all  other 
members,  by  reason  of  reciprocal  interaction.  But  when  the  good- 
will which  brought  men  together  in  family,  clan  and  state, 
gives  way  to  dissention,  ill-will  and  hatefulness,  as  it  does 
when  relative  truth  is  the  active  force  in  intellectual  development, 
then  each  individual  in  family  and  state  tries  to  overreach  the 
other  or  live  at  the  expense  of  the  other.  Thus  the  fabric  of  organic 
or  fatal  relationship  rests  upon  natural  good-will  or  educationally 
disseminated  ill-will.  If  education  sustains  the  gregarious  nature 
and  natural  good-will  in  human  nature,  then  family  and  state  grow 
into  social  and  organic  relationship,  and  then  honest  truth  becomes 
a  circulating  medium  in  civilization,  and  only  honest  standards 

xciv 


of  truth,  virtue,  justice  and  finance  can  find  recognition.  But  when 
so-called  education  disseminates  relative  truth  and  confines  itself 
to  statical  considerations  of  life  and  to  depict  non-vital,  non-or- 
ganic conditions  of  existence,  as  does  modern  learning  in  school, 
church  and  literature,  then  it  makes  the  human  mind  see  only 
dangers  of  overreaching  and  of  fatal  relationship,  and  thereby 
generates  ill-will,  with  all  its  fatal  consequences   upon  civilization. 

The  virtue  of  education,  then,  lies  in  its  ability  to  make  the 
public  mind  see  the  organizing  causes  in  nature,  thought  and  civi- 
lization, not  from  any  special  point  of  view,  but  from  a 
seif  -  conscious  point  which  can  harmonize  and  unify  all 
human  judgments  and  opinions.  To  bring  education  to 
that  perfection  requires  genius.  It  requires  a  power  of 
mind  which  can  evolve  evangelically  the  elementary  knowing  and 
doing  powers  and  bring  them  into  accord  or  harmony  with  the 
apostolically  developed  knowing  and  doing  powers. 

The  harmonizing  in  the  development  and  evolution  of  the 
inner  and  outer  knowing  and  doing  powers,  of  inspira- 
tional and  of  acquired  consciousness,  would  not  present 
much  difficulty  were  it  not  for  two  facts:  first,  that 
the  alphabetical  development  serves  in  one  way  well  and 
in  another  way  badly;  and  seconly,  that  the  mind  con- 
trolled by  opinions,  as  are  all  modern  minds,  is  never  willing  to 
have  its  opinions  corrected.  To  illustrate:  Tell  the  Labor-Union 
man  that  he  can  do  better  in  the  way  of  peace  than  in  the  way  of 
war;  that  he  can  better  his  conditions  without  striking  and  throw- 
ing bricks,  simply  by  organizing  on  the  basis  of  good-will,  making 
friends  by  working  for  organic  relationship  of  labor  and  capital 
and  making  the  dollar  honestly  representative  of  a  day's  work, 
and  he  will  probably  respond:  "Oh!  nonsense!  I  can't  gain  any- 
thing unless  I  take  it  from  my  neighbor.  I  must  fight  capital 
wherever  I  see  it,  domestic  first ;  foreign  later,  if  necessary."  The 
working  man's  mind  has  been  developed  to  understand  only  the 
fighting  basis,  and  from  that  basis  it  judges  all  facts.  So  also 
with  capital,  and  so  with  our  educators.  The  relatively  honest 
use  of  money  suits  the  capitalist ;  relative  truth  pleases  the  edu- 
cator, who  has  learned  many  thousand  words  contained  in  dic- 
tionaries, which  make  so-called  historic  knowledge  the  basis  of 
definition.  He  cannot  realize  that  these  dictionary  definitions  are 
of  the  classifying  and  categorical  kind,  which  exclude  all  natural 
knowledge  of  cause  and  consequence.  He  says:  "By  these  defi- 
nitions I  make  my  living  and  by  these  definitions  I  shine.  I  know  | 
as  much  as  anybody  and  I  do'nt  want  to  know  any  more.  My  f 
opinions  and  theories  are  all  statements  of  fact,  which  cannot  be  j 
perfected.     Anybody  who  finds  fault  with  my  opinions  and  the- 

xcv 


ories  is  visionary,"  It  is  this  state  of  mind  which  Scriptural 
writers  termed  Satanic,  time-defying;  because  it  persists  in  error; 
it  resists  the  changeful  requirements  of  life. 

No  one  individual  can  well  hope  to  overcome  the  difficulties 
of  making  honest  truth  and  honest  money  circulating  mediums 
in  civilization.  The  success  in  this  matter  which  has  been  ac- 
credited to  individuals  during  the  past  ages  has  usually  been  that 
of  a  concentrated  organic  effort  to  which  an  individual  name  has 
been  given. 

This  is  an  industrial  stage  of  social  development.  The  greatest 
of  industrial  achievements  has  been  the  formation  *  of  trusts. 
Trusts,  if  formed  according  to  organically  reciprocal  principles, 
could  immensely  improve  the  conditions  of  the  burden-bearers 
in  civilization.  They  could  rid  national  civilization  of  bureau- 
cratic, political  and  financial  parasites;  they  could  feed,  clothe 
and  house  the  world  on  truly  economic  principles;  they  could  do 
away  with  that  undue  poverty  which  is  the  cause  of  much  demora- 
lization; they  could  check  the  aggressive  policy  of  labor-unions 
and  the  criminal  tendencies  in  their  ranks;  they  could  give 
modern  civilization  its  greatest  of  all  needs,  a  "sewer-system", 
to  eliminate  the  intellectual,  moral  and  social  offal. 

The  leaders  of  industrial  development  and  the  heads  of  the 
trust-system,  however,  cannot  proceed  in  accordance  with  organic- 
ally reciprocal  principles  until  these  principles  are  made  clear  to 
them  by  ways  and  means  of  education.  They  have  to  work,  as 
has  everybody  else,  financiers,  politicians,  educators,  etc.,  by  the 
lights  placed  before  them,  and  while  these  lights  are  only  the  lamp- 
lights or  torch-lights  of  opinions,  as  antiquity  put  it,  they  will  not 
be  able  to  accomplish  anything  in  the  way  of  right-doing  or  of 
evolving  good-will  in  the  human  mind. 

The  modern  way  of  thinking,  by  means  of  dictionary  terms, 
the  way  which  education  prepares  and  approves  as  the  only  way, 
leads,  the  people  to  believe  that  there  is  no  truth  in  life  save  that 
of  word-vested  thought,  by  learning  formulated,  and  that  there 
is  nothing  worth  working  for  save  the  possession  of  the  "almighty 
dollar";  that  deadly  competition  and  strife  are  essentials  to  de- 
velop fitness  of  survival;  that  the  fittest  survivor  is  he  who  over- 
reaches and  overpowers  his  fellow-men;  that  nothing  makes  life 
worth  living  but  money,  and  power  to  impose  hardships  upon 
humanity.  This  way  of  thinking  establishes  conditions  of  fatal 
rclatioiiship  in  social  life,  which  generate  ill-will  and  make  it  im- 
possibi !  for  good-will  to  come  to  the  front  and  assert  itself  as 
a  civilizing  power  without  having  its  motives  misconstrued  and 
disparaged.     That  which  makes  life  actually  worth  living  is  not 

XCVI 


the  possession  of  the  dollar  alone,  but  it  is  mainly  the  self-con- 
sciousness of  good-will  toward  men  and  the  enjoyment  of  appre- 
ciative response  from  the  world  to  the  individual.  It  is  this  re- 
sponse which  makes  giving  a  greater  pleasure  than  receiving,  but 
while  intellectual  endeavor  is  generating  and  spreading  ill-will  at 
large,  it  forces  good-will  to  stay  at  home. 

Truth  in  the  way  of  modern  thought  is  very  unlike  truth  in 
the  way  of  life.  There  is  much  ability  to  know  and  to  do  in  the 
human  mind  which  thought,  vested  in  dictionary  definitions,  can 
never  fairly  come  to  represent,  even  if  the  learned  etymologists 
and  philologists  make  dictionaries  by  the  yard,  miles  in  length. 

If  education  does  not  make  life  shed  its  own  self-conscious 
light  into  the  ways  of  thinking,  thought  will  lead  the  human  doing 
powers  into  errors,  suffering  and  destructive  strife.  Give  the  pub- 
lic mind  true  lights  of  living  consciousness,  and  it  will  do  good 
organic  work.  It  will  convert  the  gregarious  nature  of  man  into 
intellectualized  good-will.  Give  the  world  opinionated  lights,  as 
does  modern  learning,  and  intellectualized  individuality  will  live, 
according  to  the  class-notions  of  truth,  virtue  and  justice,  in  cate- 
gorical pigeon-holes,  like  weaving  spiders, 

"Down  through  the  ages  spinning 
The  thread  of  mortal  woes." 


The  foregoing  pages  suggest  the  need  of  something  like  a 
"Curia",  or  organization  of  right-minded  and  characterful  people 
to  look  after  national  interests  from  other  than  a  partisan  point 
of  view,  and  in  a  more  effectual  way  than  the  remnants  of  a  medie- 
val aristocracy  succeed  in  doing  under  the  established  monarchial 
forms  of  government.  An  adjudicative  power,  superior  to  written 
laws  and  mere  opinion,  is  a  necessity  in  great  national  develop- 
ment, as  well  as  an  approximately  standard  policy  of  administra- 
tion, which  cannot  be  disturbed  or  overthrown  by  political  party- 
pullers. 

The  author,  having  given  much  time  and  thought  to  the  un- 
trodden field  of  original  knowing  powers,  feels  convinced  that 
the  best  of  human  judgment  is  not  necessarily  only  a  matter  of 
opinion,  based  on  theories  and  doctrines,  scientific  or  theological, 
but  that  a  thorough  knowledge  of  natural  causes  may  be  evolved 
by  employing  more  efficient  ways  and  means  of  thought  and  lan- 
guage than  those  which  develop  the  modern  intellect.  He  hopes 
to  be  able  to  throw  some  light  upon  little  known  facts  and  especially 
upon  the  errors  and  shortcomings  in  modern  learning  and  methods 
of  education,  which  produce  and  scatter  popular  delusions. 

Only  a  more  thorough  knowledge  of  causes  active  in  the  pro- 

XCVII 


1 


cess  of  living,  thinking  and  civilizing,  than  the  present  systems 
of  scientific  or  theological  education  instil  into  the  public  mind, 
can  lead  to  satisfactory  results  in  intellectual  endeavors  and  in  the 
exchange  of  opinions  regarding  questions  of  the  hour.  It  is  this 
needed  knowledge  of  causes  to  which  the  author  promises  to  con- 
tribute much  which  is  not  easily  accessible  to  the  reading  public. 
If  his  suggestion  to  organize  a  patriotic  Curia  meets  with  decided 
response  anywhere,  he  will  furnish  in  future  publications  full  ex- 
planations of  any  and  all  of  the  assertions  and  suggestions  con- 
tained in  the  above  pages,  and  he  may  perhaps  add  some  exposi- 
tions of  fact  which  never  should  go  into  public  print,  for  the  rea- 
son that  the  existing  evils  and  wrongs  are  rather  the  products  of 
faulty  systems  than  of  the  men  operating  under  them,  and  that  any 
expositions  of  fact  which  must  draw  attention  to  the  acts  of  any 
particular  individuals  may  lead  to  unjust  conclusions.  He  has 
no  ambition  for  individual  advancement,  and  it  is  solely  in  the  hope 
of  improving  the  conditions  in  social  life  that  he  holds  himself  in 
readiness  to  respond  to  earnest  inquiries  on  the  part  of  organized 
endeavor,  but  not  to  mere  individual  curiosity.  He  believes  that 
individual  effort  can  accomplish  little  or  nothing  to  check  the  pro- 
gress of  erring  and  wasteful  systems.  If  the  above  sketchy  expo- 
sition of  facts  does  not  create  more  than  an  occasional  individual 
interest,  then  practical  results  in  the  political  life  of  the  nation 
cannot  be  speedily  expected  from  the  movement  which  he  expects 
to  set  on  foot,  and  further  elaboration  of  the  subject  will  have  to 
step  slowly  with  the  times. 

If  the  thoughtful  people  of  the  United  States,  especially  the 
younger  generation,  will  not  organize  for  the  advancement  of  Light 
and  Right,  then  the  healthful  middle  classes  may  some  early  day 
find  themselves  in  the  unhappy  position  of  grist  placed  between 
the  upper  and  nether  mill-stones  — •  between  the  bureaucratic  op- 
pressions instigated  by  foreign  financial  systems  and  the  grind  of 
domestic  labor-organizations. 

If  the  present  school,  college  and  journalistic  education  con- 
tinues to  sow  the  seeds  of  contradictory  opinions  and  of  consequent 
ill-will  in  the  public  mind,  if  party-pulling  politicians  continue  in 
their  present  irrational  course  of  multiplying  special  laws  to  suit 
popular  delusions,  then  we  are  liable  to  have  Camorra-organiza- 
tions  of  professional  criminals  in  and  out  of  politics,  which  may 
make  social  life  decidedly  unpleasant  and  insecure. 

General   correspondence   may  be  ad-  And     correspondence     regarding     the 

dressed    to  proposed    organization    to 

"ST.    GEORGE"  G.  H.  MADTER, 

Care    Paul    Elder    &    Co.  Maltermoro, 

Publishers.  Fresno  County,  California. 

San    Francisco,    California. 

XCVIIT 


THIS  BOOK  IS  DUE  ON  THE  LAST  DATE 
STAMPED  BELOW 


AN     INITIAL    FINE     OF     25     CENTS 

WILU  BE  ASSESSED  FOR  FAILURE  TO  RETURN 
THIS  BOOK  ON  THE  DATE  DUE.  THE  PENALTY 
WILL  INCREASE  TO  SO  CENTS  ON  THE  FOURTH 
DAY  AND  TO  S1.00  ON  THE  SEVENTH  DAY 
OVERDUE. 


W"  24  1932 


NOV  19  1999 


JAN    28  1938 


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